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from page 233 to 363, by Rev. James B. H. Hawkins,
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CONTENTS.
U-' '--
THE WEITINGS OF METHODIUS.
The Banquet of the Ten Virgins ;
Discourse I. Marcella, .
II. Theophihx,
III. Thaleia, .
IV. Theopatra,
V, Thallousa,
VI. Agathe, .
VII. Procilla, .
VIII. Thekla, .
IX. Tusiane, .
X. Domnina,
XI. Arete,
or, concerning Chastity-
Concerning Free Will,
From the Discourse on the ResuiTection,
The Second Discourse on the Resurrection,
From the Discourse on the Resurrection (Photius, Bibliotheca
cod. 234), ....
A Fragment on the History of Jonah,
Extracts from the Work on Things Created
Fragments against Porphyry,
From his Discourse concerning Martyrs,
Oration concerning Simeon and Anna on the Day that they
met in the Temple,
Oration on the Palms,
Three Fragments from the Homily on the Cross and Passion
of Christ, .....
Some other Fragments of the same ]\Iethodius
ALEXANDER, BISHOP OF LYCOPOLIS.
Notice of his Life and Writings,
On the Tenets of the Manicha;ans,
2GSS227
PAOE
1
4
11
20
37
43
52
58
67
92
101
109
120
139
152
153
174
176
183
183
184
210
221
226
233
236

vi CONTENTS.
PETER, BISHOP OF ALEXANDRIA.
PAGE
TTistorical Notice, . . . , . .269
The Genuine Acts of Peter of Alexandria, . . . 272
The Canonical Epistle, with the Commentaries of Theodore
Balsamon and John Zonaras, ....
Letter to the Church at Alexandria, ....
292
323
Fragment from the Book on the Godhead, . . . 323
Fragment from the Homily on the Advent of our Saviour, 324
Fragment from the Homily on the Sojourning of Christ with us, 324
That up to the time of the Destruction of Jerusalem, the
Jews rightly appointed the Fourteenth Day of the first
Lunar Month, ......
325
Of the Soul and Body, . . . . .330
On St Matthew, . . . . . .331
From a Sermon or a Treatise on Theology, . . . 332
ALEXANDER,
.......
BISHOP OF ALEXANDRIA.
Introduction, 333
Cynopolis, against the Arians, .... 355
Epistles on the Arian Heresy, and the Deposition of Arius, . 334
Two Fragments from an Epistle to J^]glon, Bishop of
On the Soul and Body and the Passion of the Lord, . . 356
CLEMENT
......
OF ROME.
Introductory Notice, 365
Two Epistles concerning Virginity, .... 367
FRAGMENTS OF WRITERS OF THE THIRD CENTURY.
Theognostus of Alexandria— ..... Biographical Notice, 396
Fragments of his Seven Books of Hypotyposes or Outlines, 397
PiERius OF Alexandria— ..... Biographical Notice, 399
A Fragment of a Work of Pierius on the First Epistle of
Paul to the Corinthians, .... 400
Different Discourses of the Presbyter Pieriu.s, . . 400

CONTENTS. vii
.....
PAGE
Malchioji, a Presbyter op the Church of Antioch—
Biograpliical Notice, 401
The Epistle written by Malchion, in name of the Synod
of Antioch against Paul of Saiaosata, . . 402
Fragments apparently of the same Epistle of the Synod
of Antioch : to wit, of that part of it which it is
agreed that Eusebius left unnoticed,
. . 407
From the Acts of the Disputation Conducted by Malchion
against Paul of Samosata, .... 409
..... Anatolius of Alexandria, Bishop of Laodicea, in Syria—
Biographical Notice, 410
The Paschal Canon of Anatolius,
. . .411
Fragments of the Books on Arithmetic, . . . 427
Theonas, Bishop op Alexandria—
Biographical Notice, . . . . .431
The Epistle of Theonas, Bishop of Alexandria, to
.....
......
Biographical Notice, 439
Fragments of the Epistle of Phileas to the People of
Thmuis, 440
The Epistle of the same Phileas of Thmuis to Meletius,
Lucianus, the Chief Chamberlain, , . . 432
Phileas, Bishop of Thmdis and Martyr—
Bishop of Lycopolis,..... 443
Pamphilus, Presbyter op the Church op C^esareia, and
Martyr— ..... Biographical Notice, 447
An Exposition of the Chapters of the Acts of the
Apostles, by Pamphilus the Martyr, . . 448
Indexes— ...... ..... Index of Texts, 457
Index of Subjects, 464
.
.

THE WRITINGS OF METHODIUS.
INTEODUCTION".
pTHODIUS, who is also called Eubulius,^ was
first of all bishop simultaneously of Olympus
and Patara, in Lycia, as is testified by several
ancient writers.^ He was afterwards removed,
according to St Jerome, to the episcopal see of Tyre in
Phoenicia, and at the end of the latest of the great per-
secutions of the Church, about the year 312, he sufiered
martyrdom at Chalcis in Greece. Some consider that
it was at Chalcis in Syria, and that St Jerome's testimony
ought to be thus understood, as Syria was more
likely to be the scene of his martyrdom than Greece,
as being nearer to his diocese. Others affirm that he
sufiered under Decius and Valerian; but this is incorrect,
since he wrote not only against Origen long after the death
of Adamantius, but also against Porphyry, whilst he was
alive, in the reign of Diocletian.
Methodius is known chiefly as the antagonist of Origen;
although, as has been pointed out, he was himself influenced
in no small degree by the method of Origen, as may be seen
by his tendency to allegorical interpretations of Holy Scrip-
ture. The only complete work of this writer which has
come down to us is his Banquet of the Ten Virgins, a
dialogue of considerable power and grace, in praise of the
virginal life. His antagonism to Origen, however, comes
1 St Epiph. H(Eres. 64, sec. 63.
2 St Hieronymus, De viris illicst. c. 83.

X
INTRODUCTION.
out less in tins tlian in his works On the Resurrection, and
On Things Created. The treatise On Free Will is, according
to recent critics, of doubtful authorship, although the in-
ternal evidence must be said to confirm the ancient testi-
monies which assign it to Methodius. His writings against
Porphyry, with the exception of some slight fragments, are
lost, as are also his exegetical writings.
For the larger fragments we are indebted to Epiphanius
{Hccres. 64), and Photius (Bibliotheea, 234-37).
Combefis published an edition of his works in 1644; but
only so much of the Banquet as was contained in the
Bihliotheca of Photius. In 1656 Leo Allatius published for
the first time a comjolete edition of this work at Eome from
the Vatican MS. Combefis in 1672 published an edition
founded chiefly upon this ; and his work has become the
basis of aU subsequent reprints.
The following translation has been made almost entirely
from the text of Migne, which is generally accurate, and the
arrangement of which has been followed throughout. The
edition of Jahn in some places rearranges the more frag-
mentary works, especially that Oil the Resurrection; but,
although his text was occasionally found useful in amend-
ing the old readings, and in improving the punctuation, it
was thought better to adhere in general to the text which is
best known.
A wTiter v/ho was pronounced by St Epiphanius ^ to
be o-vnp y^oyiog %ai Gfobpa. 'xipi Trig cckrj&ilag ayuvisd/jjivog^ and by
St Jerome, disertissimus martyr,^ who elsewhere speaks of
him as one who nitidi compositique sermonis lihros confecit,^
cannot be -altogether unworthy the attention of the nine-
teenth century.
1 Epiph. Hcer. 64, sec. 63. ^ Hieron. Com. in Dan. c. 13.
3 Id. De vir. ill. c. 83. Many more such testimonies will be found
collected in tlie various editions of his works in Greek.

THE BANQUET OF THE TEN VIRGINS
OR,
CONCERNING CHASTITY.
Persons of the Dialogue
EuBOULios/ Gregorion, Arete; Marcella, Theophila,
Thaleia, Theopatra, Thallousa, Agatiie, Procilla,
Thekla, Tusiane, Domnina.
INTEODUCTIOK
Plan of the work— Way to Paradise— Description and personification
of Virtue— The Agwos, a symlol of Chastity—
Marcella, the eldest and foremost among the Virgins of
Christ.
UBOULIOS.—You have arrived most seasonably,
Gregorion, for I have just been looking for you,
wanting to hear of the meeting of Marcella and
Theopatra, and of the other virgins who were
present at the banquet, and of the nature of their discourses
on the subject of chastity ; for it is said that they argued
with such ability and power that there was nothing lack-
ing to the full consideration of the subject. If, therefore,
you have come here for any other purpose, put that off to
another time, and do not delay to. give us a complete and
connected account of the matter of which we are inquiring.
Gregorion.— I seem to be disappointed of my hope, as
^ In ]\Iigne's ed. Euhoulion, but apparently with less authority ;
and probably because the name is connected with that of Gregorion.
Euboulios is a man, and Gregorion a woman.
A
:
;

2 THE WmTINGS OF METHODIUS.
some one else has given you intelligence beforehand on the
subject respecting which you ask me. For I thouglit tliat
you had heard nothing of what had happened, and I was
flattering myself greatly with the idea that I should be the
first to tell you of it. And for this reason I made all haste
to come here to you, fearing the very thing which has hap-
pened, that some one might anticipate me.
Eiib.—Be comforted, my excellent friend, for we have
had no precise information respecting anything which happened;
since the person who brought us the intelligence
had nothiDg to tell us, except that there had been dialogues ;
but when he was asked what they were, and to what pur-
pose, he did not knoAv.
Greg.—Well then, as I came here for this reason, do you
want to hear all that was said from the beginning ; or shall
I pass by parts of it, and recall only those points which I
consider worthy of mention ?
Eiib.—By no means the latter ; but first, Gregorion, relate
to us from the very beginning where the meeting was, and
about the setting forth of tlie viands, and about yourself,
how you poured out the wine
" They in golden cups
Each, other pledged, while to^vards broad heaven they looked."
HoM. II. iv. 3, 4.
Greg.—You are always skilful in discussions, and exces-
sively powerful in argument—thoroughly confuting all your
adversaries.
Euh.—It is not worth while, Gregorion, to contend about
these things at present ; but do oblige us by simply telling
us what happened from the beginning.
Greg.—Well, I will try. But first answer me this : You
know, I presume, Arete,^ the daughter of Philosophia ?
Eub.—Why do you ask ?
Greg.— " We went by invitation to a garden of hers with
an eastern aspect, to enjoy the fruits of the season, myself"
(I am repeating the words of Theopatra, for it was of her
I obtained the information), " and Procilla, and Tusiane. A^'e
^ A personification of virtue, the daughter of philosophy.

THE BANQUET OF THE TEN VIRGINS. 3
^^•ent, Gregorion, by a very rough, steep, and arduous path.
When," said Theopatra, " we drew near to the place, we
were met by a tall and beautiful woman walking along
quietly and gracefully, clothed in a shining robe as white as
snow. Her beauty was something altogether inconceivable
and divine. Modesty, blended with majesty, bloomed on her
countenance. It was a face," she said, " such as I know
not that I had ever seen, awe-inspiring, yet tempered with
gentleness and mirth ; for it was wholly unadorned by art,
and had nothing counterfeit. She came up to us, and, like
a mother who sees her daugliters after a long separation, she
embraced and kissed each one of us with great joy, saying,
' 0, my daughters, you have come with toil and pain to me
who am earnestly longing to conduct you to the pasture of
immortality ; toilsomely have you come by a way abound-
ing with many frightful reptiles ;
for, as I looked, I saw you
often stepping aside, and I was fearing lest you should turn
back and slijD over the precipices. But thanks to the
Bridegroom to whom I have espoused^ you, my children,
for having granted an effectual answer to all our prayers.'
And, while she is thus speaking," said Theopatra, " we
arrive at the enclosure, the doors not being shut as yet, and
as we enter we come upon Thekla and Agathe and Marcella
preparing to sup. And Arete immediately said, 'Do you
also come hither, and sit down here in your place along
with these your fellows.' Now," said she to me, " we who
were there as guests were altogether, I think, ten in number
; and the place was marvellously beautiful, and abound-
ing in the means of recreation. The air was diffused in soft
and regular currents, mingled with pure beams of light, and
a stream flowing as gently as oil through the very middle
of the garden, threw up a most delicious drink ; and the
water flowing from it, transparent and pure, formed itself
into fountains, and these, overflowing like rivers, watered
all the garden with their abundant streams ; and there were
different kinds of trees there, full of fresh fruits, and the
fruits that hung joyfully from their branches were of equal
1 2 Cor. xi. 2.

4 THE WRITINGS OF METHODIUS.
l)eauty; and there were ever-blooming meadows strewn
with variegated and sweet-scented flowers, from which came
a o-entle breeze laden with sweetest odour. And the Agnos^
grew near, a lofty tree, under which we reposed, from its
being exceedingly widespreading and shady."
Euh.—You seem to me, my good friend, to be making a
revelation of a second paradise.
Grcg.—YoM speak truly and wisely.
" When there," she
said, "we had all kinds of food and a variety of festivities,
so that no delight was wanting. After this Arete, entering,
gave utterance to these words :
'Young maidens, the glory of my greatness, beautiful
virgins, who tend the undefiled meadows of Christ witli
unwedded hands, we have now had enough of food and
feasting, for all things are abundant and plentiful with us.
What is there, then, besides which I wish and expect ?
That each of you shall pronounce a discourse in praise of
virginity. Let Marcella begin, since she sits in the highest
place, and is at the same time the eldest. I shall be
ashamed of myself if I do not make the successful dis-
putant an object of envy, binding her with the unfading
flowers of wisdom.'
"And then," I think she said, "Marcella immediately
began to speak as follows."
DISCOUESE I.—Maecella.
Chap. i.— The difficulty and excellence of virginitij— The study
of doctrine necessary for virgins.
Virginity is something supernaturally great, wonderful,
and glorious ;
and, to speak plainly and in accordance with
the Holy Scriptures, this best and noblest manner of life
alone is the root^ of immortality, and also its flower and
1 " A tall tree like the willow, the branches of which were strewn l)y
matrons on their beds at the Thesmophoria, vitex agnuscastus. It was
associated with the notion of chastity, from the likeness of its name to
ctyvoi"—LiDDELL and Scott.
'^
Lit. the udder.

THE BANQUET OF THE TEN VIRGINS. 5
first fruits ; and for tliis reason the Lord promises that those
shall enter into the kingdom of heaven who have made
themselves eunuchs, in that passage^ of the Gospels in
which He lays down the various reasons for which men
have made themselves eunuchs. Chastity with men is a
very rare thing, and difficult of attainment, and in propor-
tion to its supreme excellence and magnificence is the
greatness of its dangers.
For this reason, it requires strong and generous natures,
such as, vaulting over the stream of pleasure, direct the
chariot of the soul upwards from the earth, not turning aside
from their aim, until having, by swiftness of thought, lightly
hounded above the world, and taken their stand trulj upon
the vault of heaven, they purely contemplate immortality it-
self as it leaps out from the undefiled bosom of the Almighty.
Earth could not bring forth this draught ; heaven alone
knew the fountain from whence it flows ; for we must
think of virginity as walking indeed upon the earth, but
as also reaching up to heaven. And hence some who have
longed for it, and considering only the end of it, have come,
by reason of coarseness of mind, ineffectually with unwashed
feet, and have gone aside out of the way, from having con-
ceived no worthy idea of the [virginal] manner of life. For
it is not enough to keep the body only undefiled, just as we
should not show that we think more of the temple than of
the image of the god ; but we should care for the souls of
men as being the divinities of their bodies, and adorn them
with righteousness. And then do they most care for them
and tend them when, striving untiringly to hear divine dis-
courses, they do not desist until, wearing the doors of the
wise,^ they attain to the knowledge of the truth.
For as the putrid humours and matter of flesh, and all
those things which corrupt it, are driven out by salt, in the
same manner all the irrational appetites of a virgin are
banished from the body by divine teaching. For it must
needs be that the soul which is not sprinkled witli tlie
words of Christ, as with salt, should stink and breed worms,
1 Matt. ix. 12. 2 Eccliis. vi. 3G.

6
THE WRITIXGS OF METHODIUS.
as King David, openly confessing with tears in the moun-
tains, cried out, "My wounds stink and are corrupt,"^
because he had not salted himself with the exercises of self-
control, and so subdued his carnal appetites, but had self-
iudulgently yielded to them, and became corrupted in
adultery. And hence, in Leviticus,^ every gift, unless it be
seasoned with salt, is forbidden to be offered as an oblation
to the Lord God. Now the whole spiritual meditation of
the Scriptures is given to us as salt which stings in order
to benefit, and which disinfects, witliout which it is impos-
sible for a soul, by means of reason, to be brought to the
Almighty ; for " ye are the salt of the earth," ^ said the Lord
to the apostles.
It is fitting, then, that a virgin should always love things
which are honourable, and be distinguished among the
foremost for wisdom, and addicted to nothing slothful or
luxurious, but should excel, and set her mind upon things
worthy of the state of virginity, always putting away, by
the word, the foulness of luxury, lest in any way some
slight hidden corruption should breed the worm of incon-
tinence ; for " the unmarried woman careth for the things
of the Lord," how she may please the Lord, " that she may
be holy both in body and in spirit,"* says the blessed Paul.
But many of them who consider the hearing of the word
quite a secondary matter, think they do great things if they
c^ive their attention to it for a little while. But discrimin-
ation must be exercised with respect to these ; for it is not
fitting to impart divine instruction to a nature which is
careful about trifles, and low, and which counterfeits wisdom.
For would it not be laughable to go on talking to those who
direct all their energy towards things of little value, in order
that they may complete most accurately those things which
they want to bring to perfection, but do not think that the
oTcatest pains are to be taken with those necessary things
by which most of all the love of chastity would be increased
in them ?
1 Ps. xxxvii. 6 (lxx.), xxxviii. T) (e. v.).
2 Lev. ii. 1.3 ; Mark ix. 40. ^ ^x^tt. v. 13. * 1 Cor. vii. 34.

THE BANQUET OF THE TEN VIRGINS.
CiiAP. II.— Virginity a plant from heaven, introduced late
— The advancement of mankind to perfection, hoiv
arranged.
For truly by a great stretch of power tlie plant of vir-
ginity was sent down to men from heaven, and for this
reason it was not revealed to the first generations. For
the race of mankind was still very small in number ; and it
was necessary that it should first be increased in number,
and then brought to perfection. Therefore the men of old
times thought it nothing unseemly to take their own sisters
for wives, until the law coming separated them, and by
lorbiddiug that which at first had seemed to he right,
declared it to be a sin, calling him cursed M-ho should
"uncover the nakedness" of his sister;^ God tlms mercifully
bringing to our race the needful help in due season, as
parents do to their children. For they do not at once set
masters over them, but allow them, during the period of
childhood, to amuse themselves like young animals, and
first send them to teachers stammering like themselves,
until they cast off the youthful wool of the mind, and go
onwards to the practice of greater things, and from thence
again to that of greater still. And thus we must consider
that the God and Father of all acted towards our forefathers.
For the world, while still unfilled with men, was like a child,
and it was necessary that it should first be filled with these,
and so grow to manhood. But when hereafter it was colon-
ized from end to end, the race of man spreading to a
boundless extent, God no longer allowed man to remain in
the same ways, considering how they might now proceed
from one point to another, and advance nearer to heaven,
until, having attained to the very greatest and most exalted
lesson of virginity, they should reach to perfection; that first
they should abandon the intermarriage of brothers and
sisters, and marry wives from other families; and then that
they should no longer have many wives, like brute beasts,
^ Lev. xviii. 19, xx. 17.

8 THE WRITINGS OF METHODIUS.
as though born for the mere propagation of the species; and
then tliat tliey should not be adulterers; and then again tliat
they should go on to continence, and from continence to vir-
ginity, when, having trained themselves to despise the flesh,
they sail fearlessly into the peaceful haven of immortality.
Chap. hi.—By the circumcision of Ahraham, marriage vnth
sisters forhiddcn—In the times of the j^rojjhets 2^olygamy
ind a stop to— Conjugal furity itself hy degrees
enforced.
If, however, any one should venture to find fault with
our argument as destitute of Scripture proof, we will bring
forward the writings of the prophets, and more fully demonstrate
the truth of the statements already made. Nom'
Abraham, when he first received the covenant of circum-
cision, seems to signify, by receiving circumcision in a
member of his own body, nothing else than this, that one
should no longer beget children with one born of the same
parent; showing that every one should abstain from inter-
course with his own sister, as his own flesh. And thiis,
from the time of Abraham, the custom of marrying with
sisters has ceased; and from the times of the prophets the
contracting of marriage with several wives has been done
away with; for we read, " Go not after thy lusts, but refrain
thyself from thine appetites;"^ for "wine and women will
make men of understanding to fall away;"^ and in another
place, " Let thy fountain be blessed; and rejoice with the
wife of thy youth, "^ manifestly forbidding a plurality of
wives. And Jeremiah clearly gives the name of " fed
horses"'^ to those who lust after other women; and we read,
" The multiplying brood of the ungodly shall not thrive, nor
take deep rooting from bastard slips, nor lay any fast
foundation."''
Lest, however, we should seem prolix in collecting the
testimonies of the prophets, let us again point out how
1 Ecclus. xviii. 30. ^ Ecdns. xLx. 2. ^ pp^v. v. 18.
* Jer. V. 8. ^ Wisdom iv. 3.

THE BANQUET OF THE TEN VIRGINS. 9
chastity succeeded to marriage with one wife, taking away
by degrees the lusts of the flesh, until it removed entirely
the inclination for sexual intercourse engendered by habit.
For presently one is introduced earnestly deprecating, from
henceforth, this seduction, saying, " Lord, Father, and
Governor of my life, leave me not to their counsels; give
me not a proud look; let not the greediness of the belly, nor
lust of the flesh, take hold of me."^ And in the Book of
Wisdom, a book full of all virtue, the Holy Spirit, now
openly drawing His hearers to continence and chastity,
sings on this wise, " Better it is to have no children, and to
have virtue, for the memorial thereof is immortal ; because
it is known with God and with men. When it is present
men take example at it; and when it is gone they desire it:
it weareth a crown and triumpheth for ever, having gotten
the victory, striving for undefiled rewards."^
Chap. iv.— Christ atom taught virginity, openly preaching
the, Idngclom of heaven— The likeness of God to he
attained in the light of the divine virtues.
We have already spoken of the periods of the human
race, and how, beginning with the intermarriage of brothers
and sisters, it went on to continence; and we have now left
for us the subject of virginity. Let us then endeavour to
speak of this as well as we can. And first let us inquire
for what reason it w^as that no one of the many patriarchs
and prophets and righteous men, who taught and did many
noble things, either praised or chose the state of virginity.
Because it was reserved for the Lord alone to be the first
to teach this doctrine, since He alone, coming doAvii to us,
taught man to draw near to God; for it w^as fitting that He
who was first and chief of priests, of prophets, and of angels,
should also be saluted as first and chief of virgins. For in
old times man was not yet perfect, and for this reason w\as
unable to receive perfection, which is virginity. For, being
made in the Image of God, he needed to receive that which
1 Ecculs. xxiii. 1, 4, G. ^ ^yiga. iv. 1, 2.

10 THE WlUTJXaS OF METHODIUS.
was according to His Lihcncf^s;'^ which the Word being sent
down into the world to perfect, He first took upon Him our
form, disfigured as it was by many sins, in order that we,
for whose sake He bore it, might be able again to receive the
divine [form]. For it is then that we are truly fashioned
in the likeness of God, when we represent His features in a
liuman life, like skilful painters, stamjnng them upon ourselves
as upon tablets, learning the path which He showed
us. And for this reason He, being God, was pleased to put
on human flesh, so that we, beholding as on a tablet the
divine Pattern of our life, should also be able to imitate
Him who painted it. For He was not one who, thinking
one thing, did another; nor, while He considered one thing
to be right, taught anotlier. But whatever things were
truly useful and right, these He both taught and did.
Chap. v.— Christ, lyprescrving Hisfiesh incorrivpt in virginity,
draws to the exercise of mrginity— The small number
of virgins in proportion to the number of saints.
What then did the Lord, who is the Truth and the Light,
take in hand when He came down from heaven ? He pre-
served the flesh which He had taken upon Him incorrupt in
virginity, so that we also, if we woidd come to the likeness
of God and Christ, should endeavour to honour virginity.
For the likeness of God is the avoiding of corruption. And
that the Word, when He was incarnate, became chief Virgin,
in the same way as He was chief Shepherd and chief Prophet
of the Church, the Christ-possessed John shows us, saying, in
the Book of the Ptcvelation, " And I looked, and, lo, a Land)
stood on the mount Sion, and with Him an hundred forty and
four thousand,having His name and His Father's name written
in their foreheads. And I heard a voice from heaven, as the
voice of many waters, and as the voice of a great thunder
and I heard the voice of harpers harping with their harps
And they sung as it were a new song before the throne, and
before the four beasts, and tire elders : and no man could
1 A distinction cnnnnnn anion'' the Fathers.

THE BANQUET OF THE TEN VIRGINS. 11
learn that song but the hundred and forty and four thousand,
which were redeemed from the earth. These are they which
were not defiled with women ; for they are virgins. These
are they wdio follow the Lamb whithersoever He goeth ;"^
showing that the Lord is leader of the choir of virgins. And
remark, in addition to this, how very great in the sight of
God is the dignity of virginity : " These were redeemed from
among men, being the first-fruits unto God and to the
Lamb. And in their mouth was found no guile : for they
are without fault, "^ he says, " and they follow the Lamb
whithersoever He goeth." And he clearly intends by this
to teach us that the number of virgins was, from the be-
ginning, restricted to so many, namely, a hundred and forty
and four thousand, while the multitude of the other saints
is innumerable. For let us consider what he means when
discoursing of the rest. " I beheld a great nuiltitude,
which no man could number, of all nations, and kindreds,
and people, and tongues." ^ It is plain, therefore, as I said,
that in the case of the other saints he introduces an unspeak-
able multitude, Avhile in the case of those who are in a state
of virginity he mentions only a very small number, so as to
make a strong contrast with those who make up the innumerable
number.
This, Arete, is my discourse to you on the subject of
virginity. But, if I have omitted anything, let Theophila,
who succeeds me, supply the omission.
DISCOUESE II.—TiiEOPHiLA.
Chap. i.— Marriage not abolished hy the commendation of
virginity.
And then, she said, Theophila spoke :
Since Marcella has excellently begun this discussion
without sufficiently completing it, it is necessary that I
should endeavour to put a finish to it. Now, the fact that
1 Rev. xiv. 1-4. - llev. xiv. 4, ,•). ^ Rev. vii. 9.

12 THE WRITINGS OF METHODIUS.
man has advanced by degrees to virginity, God urging him
on from time to time, seems to me to have been admirably
proved ; bnt I cannot say the same [as to the assertion] that
from henceforth they should no longer beget children. For
I think I have perceived clearly from the Scriptures that,
after He had brought in virginity, the Word did not alto-
gether abolish the generation of children ;
for although the
moon may be greater than the stars, the light of the other
stars is not destroyed by the moonlight.
Let us begin with Genesis, that we may give its place of
antiquity and supremacy to this Scripture. Noav the sen-
tence and ordinance of God respecting the begetting of
children^ is confessedly being fulfilled to this day, the
Creator still fashioning man. For this is quite manifest,
that God, like a painter, is at this very time working at the
world, as the Lord also taught, " My Father worketh hither-
to"^ (fwg upTi, even until now). But when the rivers shall
cease to How and fall into the reservoir of the sea, and the
light shall be perfectly separated from the darkness (for the
separation is still going on), and the dry land shall henceforth
cease to bring forth its fruits with creeping things and four-
footed beasts, and the predestined number of men shall be
fulfilled ; then from henceforth shall men abstain from the
generation of children. But at present man must co-operate
in the forming of the image of God, while the world exists and
is still being formed ; for it is said, " Increase and multiply."^
And we must not be offended at the ordinance of the
Creator, from which, moreover, we ourselves have our being.
For the casting of seed into the furrows of the matrix is the
beginning of the generation of men, so that bone taken
from bone, and flesh from flesh, by an invisible power, are
fashioned into another man. And in this way we must
consider that the saying is fulfilled, " This is now bone of
my bone, and flesh of my flesh."*
1 Gen. i. 28. ^ t

THE BANQUET OF THE TEN VIRGINS. 13
CiiAP. II. Generation something ahin to the first formation
of Eve from the side and nature of Adam— God the
Creator of men in ordinary generation.
And this perhaps is what was shadowed forth by the
sleep and trance of the first man, which prefigured the
embraces of connubial love. When thirsting for children a
man falls into a kind of trance/ softened and subdued by
the pleasures of generation as by sleep, so that again some-
thing drawn from his flesh and from his bones is, as I said,
fashioned into another man. For the harmony of the
bodies being disturbed in the embraces of love, as those
tell us who have experience of the marriage state, all the
marrow-like and generative part of the blood, like a kind of
liquid bone, coming together from all the members, worked
into foam and curdled, is projected through the organs of
generation into the living body of the female ; and probably
it is for this reason that a man is said to leave his father
and his mother, since he is then suddenly unmindful of all
things when united to his wife in the embraces of love, he
is overcome by the desire of generation, offering his side to
the divine Creator to take away from it, so that the father
may again apj)ear in the son.
Wherefore, if God still forms man, shall we not be guilty
of audacity if we think of the generation of children as
something offensive, which the Almighty himself is not
ashamed to make use of in working with His undefiled
hands ; for He says to Jeremiah, " Before I formed thee in
the belly I knew thee \"^ and to Job, " Didst thou take clay
and form a living creature, and make it speak upon the
earth ?"^ and Job draws near to Him in supplication, say-
ing, "Thine hands have made me and fashioned me."*
Would it not, then, be absurd to forbid marriage unions,
seeing tliat we expect that after us there wiU be martyrs,
and those who shall oppose the evil one, for whose sake also
^ Remark tlie connection, txarucris and £S,iaTccrcii.
2 Jer. i. 5. ^ Job xxxviii. 14 (lxx.). • Job x. 8.

14 THE WinTL'sGS OF METHODIUS.
the Word promised that lie would shorten those days?^
For if the generation of chihh-en henceforth had seemed evil
to God, as you said, for what reason will those who have
come into existence in opposition to the divine decree and
will Le able to appear well-pleasing to God ? And must
not that which is begotten be something spurious, and not
a creature of God, if, like a counterfeit coin, it is moulded
apart from the intention and ordinance of the lawful
authority ? And so we concede to men the power of form-
ing men.
Chap. hi.—An amhiguous passage of Scripture—Not only the
faithfid hut even prelates sometimes illegitimate.
But Marcella, interrupting, said, " Theophila, there
appears here a great mistake, and something contrary to
wliat you have said; and do you think to escape under cover
of the cloud which you have thrown around you? For there
comes that argument, which perhaps any one who addresses
you as a very wise person will bring forward: What do you
say of those who are begotten unlawfully in adultery? For
vou laid it down that it was inconceivable and impossible
for any one to enter into the world unless he was introduced
by the will of the divine Ituler, his frame being prepared
for him by God. And that you may not take refuge behind
a safe wall, bringing forward the Scripture which says, ' As
for the children of the adulterers, they shall not come to
their perfection,'^ he will answer you easily, that we often
see those who are imlawfully begotten coming to perfection
like ripe fruit.
And if, again, you answer sophistically, ' 0, my friend, by
those who come not to perfection I understand being per-
fected in Christ-taught righteousness;' he will say, 'But,
indeed, my worthy friend, very many who are begotten of
mirighteous seed are not only numbered among those who
are gathered into the flock of the brethren, but are often
called even to preside over them. Since, then, it is clear,
1 Matt. xxiv. 22. 2 "Wisd. iii. IG.

ilE BANQUET OF THE TEN VIRGINS. 1.^
and all testify, that those who are bom of adultery do come
to perfection, we must not imagine that the Spirit was teach-
ing respecting conceptions and births, but rather perhaps con-
cerning those who adulterate the truth, who, corrupting the
Scriptures by false doctrines, bring forth an imperfect and
immature wisdom, mixing their error with piety.' And,
therefore, this plea being taken away from you, come now
and tell us if those who are born of adultery are begotten
by the will of God; for you said that it was impossible that
the offspring of a man should be brought to perfection unless
the Lord formed it and gave it life."
CiLvr. IV. Human generation, and the work of God
therein set forth.
Theophila, as though caught round the middle by a strong
antagonist, grew giddy, and with difficulty recovering her-
self, replied, "You ask a question, my worthy friend,
w^hicli needs to be solved by an example, that you may still
better understand how the creative power of God, pervading
all things, is more especially the real cause in the generation
of men, making those things to grow which are planted in
the productive earth. For that which is sown is not to be
blamed, but he who sows in a strange soil by unlawful
embraces, as though purchasing a slight pleasure by shame-
fully selling his own seed. For imagine our birth into the
world to be like some such thing as a house having its
entrance lying close to lofty mountains; and that the house
extends a great way do^v n, far f]-om the entrance, and that
it has many holes behind, and that in this part it is circular."
" I imagine it," said Marcella. " Well, then, suppose that
a modeller seated within is fashioning many statues; imagine,
again, that the sul)stance of clay is incessantly brought to
liim from without, through the holes, by many men who do
not any of them see the artist himself. ]!^ow suppose the
house to be covered with mist and clouds, and nothing
visible to those wdio are outside but oidy the holes."
this also be supposed," she said.
" Let
" And that each one of those

16 THE WRITINGS OF METHODIUS.
who are labouring together to provide the clay has one hole
allotted to himself, into which he alone has to bring and
deposit his own clay, not touching any other hole. And if,
again, he shall ofiiciously endeavour to open that which is
allotted to another, let him be threatened with fire and
scourges.
"Well, now, consider further what comes after this: the
modeller w^ithin going round to the holes and taking pri-
vately for his modelling the clay which he finds at each
liole, and having in a certain number of months made his
model, giving it back through the same hole; having this
for his rule, that every lump of clay which is capable of
l)eing moidded shall be w^orked up indifferently, even if it
be unlawfully thrown by any one through another's hole
(for the clay has done no wrong, and, therefore, as being
blameless, shovdd be moulded and formed) ; but that he who,
in opposition to the ordinance and law, deposited it in
another's hole, should be punished as a criminal and transgi^essor.
For the clay should not be blamed, but he who
did this in violation of wdiat is right; for, through incontin-
ence, having carried it away, he secretly, by violence, depo-
sited it in another's hole."
" You say most truly."
Qhap. v.— The Holy Father follows up the same argument.
And now that these things are completed, it remains for
you to apply this picture, my wisest of friends, to the things
which have been already spoken of; comparing the house
to the invisible nature of our generation, and the entrance
adjacent to the mountains to the sending down of our souls
from heaven, and their descent into the bodies ;
the holes to
he female sex, and the modeller to the creative power of
zod, which, under the cover of generation, making use of
)ur nature, invisibly forms us men within, w^orking the gar-
ments for the souls. Those who carry the clay represent
the male sex in the comparison; w^hen thirsting for children,
they bring and cast in seed into the natural channels of the
female, as those in the comparison cast clay into the holes.

THE BANQUET OF THE TEN VIRGINS. 17
For the seed, which, so to speak, partakes of a divine creative
power, is not to be thought guilty of the incentives to incon-
tinence; and art always works up the matter submitted to
it; and nothing is to be considered as evil in itself, but
becomes so by the act of those who used it in such a way;
for when properly and purely made use of, it comes out
pure, but if disgracefully and improperly, then it becomes
disgraceful. For how did iron, wliich was discovered for
the benefit of agriculture and the arts, injure those who
sharpened it for murderous battles? Or how did gold, or
silver, or brass, and, to take it collectively, the whole of the
workable earth, injure those who, ungratefully towards their
Creator, make a wrong use of them by turning parts of them
into various kinds of idols ? And if any one should supply
wool from that which had been stolen to the weaving art,
that art, regarding this one thing only, manufactures the
material submitted to it, if it will receive the preparation,
rejecting nothing of that which is serviceable to itself, since
that which is stolen is here not to be blamed, being lifeless.
And, therefore, the material itself is to be wrought and
adorned, but he who is discovered to have abstracted it
unjustly should be punished. So, in like manner, the viola-
tors of marriage, and those who break the strings of the
harmony of life, as of a harp, raging with lust, and letting
loose their desires in adultery, should themselves be tortured
and punished, for they do a great wrong stealing from the
gardens of others the embraces of generation ; but the seed
itself, as in the case of the wool, should be formed and
endowed with life.
Chap. vi.—God cares even for adulterous hirths—Angels
given to thenn as guardians.
But what need is there to protract the argument by using
such examples? for nature could not thus, in a little time,
accomplish so great a work without divine help. For who
gave to the bones their fixed nature? and who bound the
yielding members with nerves, to be extended and relaxed at

18 THE WRITINGS OF METHODIUS.
the joints ? or who prepared channels for the blood, and a
soft windpipe for the breath? or what god caused the humours
to ferment, mixing them with blood and forming the soft
flesh out of the earth, but only the Supreme Artist making
us to be man, the rational and living image of Himself, and
forming it lilce wax, in the womb, from moist slight seed?
or by whose providence was it tliat the foetus was not suffo-
cated by damp when shut up witliin, in the connexion of the
vessels? or who, alter it was brought forth and had come into
the light, changed it from weakness and smallness to size,
and beauty, and strength, unless God Himself, the Supreme
Artist, as I said, making by His creative power copies of
Christ, and living pictures ? Whence, also, we have received
from the inspired writings, that those who are begotten,
even though it be in adultery, are committed to guardian
angels. But if they came into being in opposition to the
will and the decree of the blessed nature of God, how should
they be delivered over to angels, to be nourished with much
gentleness and indulgence? and how, if they had to accuse
theii- own parents, could they confidently, before the judgment
seat of Christ, invoke Him and say, " Thou didst not,
O Lord, grudge us this common light; but these appointed
us to death, despising Thy command?" " For," He says,
" children begotten of unlawful beds are witnesses of wicked-
ness against their parents at their trial." ^
Chap. vii.— The rational soul from God Himself— Chastity
not the only good, although the lest and most honoured.
And perhaps there will be room for some to argue
plausibly among those who are wanting in discrimination
and judgment, that this fleshly garment of the soul, being
planted by men, is shaped spontaneously apart from the
sentence of God. If, however, he should teach that the
immortal being of the soul also is sown along with the
mortal body, he will not be believed ; for the Almighty
alone breathes into man the undying and undecayiug part,
^ Wisd. iv. 6.

THE BANQUET OF THE TEN VIRGINS. 19
as also it is He alone who is Creator of the invisible and
indestructible. For, He says, He " breathed into his nostrils
the breath of life; and man became a living soul."^ And
those artificers who, to the destruction of men, make images
in human form, not perceiving and knowing their own
Maker, are blamed by the Word, which says, in the Book
of Wisdom, a book full of all virtue, " his heart is ashes,
his hope is more vile than earth, and his life of less value
than clay ; forasmuch as he knew not his Maker, and Him
that inspired into him an active soul, and breathed in a
living spirit;"^ that is, God, the Maker of all men; therefore,
also, according to the apostle, He " will have all men
to be saved, and to come unto the knowledge of the truth."^
And now, although this subject be scarcely completed, yet
there are others which remain to be discussed. For when
one thoroughly examines and understands those things
which happen to man according to his nature, he will
know not to despise the procreation of children, although
he applauds chastity, and prefers it in honour. For although
honey be sweeter and more pleasant than other things, we are
not for that reason to consider other things bitter which are
mixed up in the natural sweetness of fruits. And, in sup-
port of these statements, I will bring forward a trustworthy
witness, namely, Paul, who says, " So then he that giveth
her [his virgin] in marriage doeth well ; but he that giveth
her not in marriage doeth better."* Now the word, in
setting forth that which is better and sweeter, did not
intend to take away the inferior, but arranges so as to
assign to each its own proper use and advantage. For there
are some to whom it is not given to attain virginity ; and
there are others whom He no longer wills to be excited by
procreations to lust, and to be defiled, but henceforth to
meditate and to keep the mind upon the transformation of
the body to the likeness of angels, when they " neither
marry nor are given in marriage,"^ according to the infal-
lible words of the Lord ; since it is not given to all to attain
1 Gen. ii. 7. 2 ^vig^i, ^v. 10, 11. ^l Tini. ii. 4
< 1 Cor. vii. 38. ^ Matt. xxii. 30.

20
THE WRITINGS OF METHODIUS.
that undefiled state of being a eunuch for the sake of the
kingdom of heaven/ but manifestly to those only who are
able to presence the ever-blooming and unfading flower of
virginity. For it is the custom of the prophetic Word to
compare the Church to a flower-covered and variegated
meadow, adorned and crowned not only with the flowers
of virginity, but also with those of child-bearing and of
continence ; for it is written, " Upon thy (the bridegroom's)
right hand did stand the queen in a vesture of gold, wrought
about with divers colours."^
These words, Arete, I bring according to my ability to
this discussion in behalf of the truth.
And when Theophila had thus spoken, Theopatra said
that applause arose from all the virgins approving of her
discourse ; and that when they became silent, after a long
pause, Thaleia arose, for to her had been assigned the third
place in the contest, that which came after Theophila. And
she then, as I think, followed, and spoke.
BISCOUESE III.—Thaleia.
Chap. i.— The passages in Gen. ii. 23, 24, and Eph. v. 28-32,
compared.
You seem to me, Theophila, to excel all in action and
in speech, and to be second to none in wisdom. For there
is no one who will find fault with your discourse, however
contentious and contradictoiy he may be. Yet, while
everything else seems rightly spoken, one thing, my friend,
distresses and troubles me, considering that that wise and
most spiritual man—I mean Paul—would not vainly refer
to Christ and the Church the union of tlie first man and
woman,^ if the Scripture meant nothing higher than what
is conveyed by the mere words and the history ; for if we
are to take the Scripture as a bare representation wholly
referring to the union of man and woman, for what reason
1 Matt. xL\. 12. 2 Ps, xlv. 10 (xliv. 10, lxx.). 3 Epli. v. 32.

THE BANQUET OF THE TEN VIRGINS. 21
should tlie apostle, calling these things to remembrance, and
guiding us, as I opine, into the way of the Spirit, allegorize
the history of Adam and Eve as having a reference to
Christ and the Church ? For the passage in Genesis reads
thus : " And Adam said. This is now bone of my bones, and
flesh of my flesh : she shall be called Woman, because she
was taken out of man. Therefore shall a man leave his
father and his mother, and shall cleave unto his wife : and
they shall be one flesh." ^ But the apostle considering this
passage, by no means, as I said, intends to take it according
to its mere natural sense, as referring to the union of man
and woman, as you do ; for you, explaining the passage in
too natural a sense, laid down that the Spirit is speaking
only of conception and births ; that the bone taken from
the bones was made another man, and that living creatures
coming together swell like trees at the time of conception.
But he, more spiritually referring the passage to Christ,
thus teaches : " He that loveth his wife loveth himself. For
no man ever yet hated his own flesh, but nourisheth and
cherisheth it, even as the Lord the Church : for we are
members of His body, of His flesh, and of His bones. For
this cause shall a man leave his father and mother, and
shall be joined unto his wife, and they two shall be one
flesh. This is a great mystery : but I speak concerning
Christ and the Church." ^
Chap. ii.— The digressions of tlie Apostle Paul— Tlie character
of his doctrine : nothing in it contradictory— Condemnation
of Origen, who wrongly turns everything
into allegory.
Let it not disturb you, if, in discussing one class of sub-
jects, he [i.e. Paul] should pass over into another, so as
to appear to mix them up, and to import matters foreign
to the subject under consideration, departing from the
question, as now for instance. For wishing, as it seems,
to strengthen most carefully the argument on behalf of
1 Gen. ii. 23, 24. 2 Eph. v. 28-32.

22 THE WIUTINGS OF METHODIUS.
chastity, he prepares the mode of argument beforehand,
beginning with the more persuasive mode of speech. For
the character of his speech being very various, and arranged
for tlie purpose of ^progressive proof, begins gently, but flows
forward into a style which is loftier and more magnificent.
And then, again changing to what is deep, he sometimes
finishes with what is simple and easy, and sometimes with
what is more difficult and delicate ; and yet introducing
nothing which is foreign to the subject by these changes,
but, bringing them all together according to a certain
marvellous relationship, he works into one the question
which is set forth as his subject. It is needful, then, that I
should more accurately unfold the meaning of the apostle's
arguments, yet rejecting nothing of what has been said
before. For you seem to me, Theophila, to have dis-
cussed those words of the Scripture amply and clearly, and
to have set them forth as they are without mistake. For it
is a dangerous thing wholly to despise the literal meaning,^
as has been said, and especially of Genesis, where the un-
changeable decrees of God for the constitution of the
universe are set forth, in agreement with which, even until
now, the world is perfectly ordered, most beautifully in
accordance with a perfect rule, until the Lawgiver Himself
having re-arranged it, wishing to order it anew, shall break
up the first laws of nature by a fresh disposition. But, since
it is not fitting to leave the demonstration of the argument
unexamined— and, so to speak, half-lame—come let us, as
it were completing our pair, bring forth the analogical sense,
looking more deeply into the Scripture ; for Paul is not to
be despised when he passes over the literal meaning, and
shows that the words extend to Christ and the Church.
Chap. hi.— Comparison instituted hcttveen the first and
seeoncl Aclam.
And, first, we must inquire if Adam can be likened to
the Son of God, when he was found in the transgression of
^ This is the obvious English equivalent of the Greek text.—Tu.

THE BANQUET OF THE TEN VIRGINS. 23
the Fall, and heard the sentence, " Dust thou art, and unto
dust shalt thou return."^ For how shall he be considered
"the first-born of every creature,"^ who, after the creation of
the earth and the firmament, was formed out of clay ? And
how shall he be admitted to be " the tree of life" who was
cast out for his transgression,^ lest " he should again stretch
forth his hand and eat of it, and live for ever ?"* For it is
necessary that a thing which is likened unto anything else,
should in many respects be similar and analogous to that
of which it is the similitude, and not have its constitution
opposite and dissimilar. For one who should venture to
compare the uneven to the even, or harmony to discord,
would not be considered rational. But the even should be
compared to that which in its nature is even, altliough it
should be even only in a small measure ; and the white to
that which in its nature is white, even although it should
be very small, and should show but moderately the white-
ness by reason of which it is called white. Now, it is
beyond all doubt clear to every one, that that which is
sinless and incorrupt is even, and harmonious, and bright
as wisdom ; but that that which is mortal and sinful is
uneven and discordant, and cast out as guilty and subject
to condemnation.
Chap. IV.—Some things here hard and too slightly treated,
and apparently not sufficiently hrought out according
to the rule of theology.
Such, then, I consider to be the objections urged by many
who, despising, as it seems, the wisdom of Paul, dislike the
comparing of the first man to Christ. For come, let us con-
sider how rightly Paul compared Adam to Christ, not only
considering him to be the type and image, but also that
Christ Himself became the very same thing,^ because the
Eternal Word fell upon Him. For it was fitting tliat the
first-born of God, the first shoot, the only-begotten, even the
1 Gen. iii. 19.
-' Col. i. 15. ^ xiev. ii. 7.
* Gen. iii. 22. * Namely, tlie second Adam.

24 THE WRITINGS OF METHODIUS.
wisdom of God, should be joined to the first-formed man,
and first and first-horn of mankind, and should become
incarnate. And this was Christ, a man filled with the pure
and perfect Godhead, and God received into man. For it
was most suitable that the oldest of the ^ons and the first
of the Archangels, when about to hold communion with
men, should dwell in the oldest and tlie first of men, even
Adam. And thus, when renovating those things which
were from the beginning, and forming them again of the
Virgin by the Spirit, He frames the same [second Adam],
just as at the beginning. Wlien the earth was still virgin
and unfilled, God, taking mould, formed the reasonable
creature from it without seed. -^
Chap. v.—A passage of Jeremiah examined.
And here I may adduce the prophet Jeremiah as a trustworthy
and lucid witness, who speaks thus :
" Then I went
down to the potter's house; and, behold, he wrought a work
on the wheels. And the vessel that he made of clay was
marred in the hand of the potter: so he made it again
another vessel, as seemed good to the potter to make it."^
For when Adam, having been formed out of clay, was still soft
and moist, and not yet, like a tile, made hard and incorruptible,
sin ruined him, flowing and dropping down upon him
like water. And therefore God, moistening him afresh and
forming anew the same clay to His honour, having first
hardened and fixed it in the Virgin's womb, and united and
mixed it with the Word, brought it forth into life no longer
soft and broken; lest, being overflowed again by streams of
corruption from without, it should become soft, and perish
as the Lord in Plis teaching shows in the parable of the
finding of the sheep; where my Lord says to those standing
by, " What man of you, having an hundred sheej), if he lose
^ The obscurity of this chapter is indicated in the lieading placed
over it by the old Latin translator. Tlie general meaning, however,
will be clear enough to the theological reader. Tk.
2 Jer. xviii. 3, 4.

THE BANQUET OF THE TEN VIRGINS. 25
one of tliem, doth not leave the ninety and nine in the
wilderness, and go after that which is lost until he find it?
and when he hath found it, he layeth it on his shoulders
rejoicing; and when he cometh home, he calleth together
his friends and neighbours, saying unto them, Eejoice with
me ;
for I have found my sheep which was lost."
Chap. vi.— Tlie loliole, number of spiritual sheep—Man a
second cJioir, after the angels, to the praise of God— The
parable of the lost sheep explained.
Now, since He truly was and is, being in the beginning
with God, and being God,^ He is the chief Commander
and Shepherd of the heavenly ones, whom all reasonable
creatures obey and attend, who tends in order and numbers
the multitudes of the blessed angels. For this is the equal
and perfect number of immortal creatures, divided according
to their races and tribes, man also being here taken into
the flock. For he also was created without corruption,
that he might honour the king and maker of ail things,
responding to the shouts of the melodious angels which
came from heaven. But when it came to pass that, by
transgressing the commandment [of God], he suffered a
terrible and destructive fall, being thus reduced to a state
of death, for this reason the Lord says that He came
from heaven into [a human] life, leaving the ranks and
the armies of angels. For the mountains are to be ex-
plained by the heavens, and the ninety and -nine sheep
by the principalities and powers^ which the Captain and
Shepherd left when He went down to seek the lost one.
For it remained that man should be included in this cata-
logue and number, the Lord lifting him up and wrapping
him round, that he might not again, as I said, be overflowed
and swallowed up by the waves of deceit. For with this
purpose the Word assumed the nature of man, that, having
overcome the serpent, He might by Himself destroy the
c-ondemnation which had come into being along with man's
1 St John i. 1. 2 Eph. i. 21, iii. 10.

26 THE WRITINGS OF METHODIUS.
ruin. For it was fitting that the Evil One. should be overcome
hy no other, but by him whom he had deceived, and
whom he was boasting that he held in subjection, because
no otherwise was it possible that sin and condemnation
should be destroyed, unless that same man on whose account
it had been said, " Dust thou art, and unto dust thou shalt
return,"^ should be created anew, and undo the sentence
which for his sake had gone forth on all, that " as in Adam"
at first "all die, even so" again "in Christ," who assumed the
[nature and position of] Adam, should "aU be made alive."^
Chap. vii.— The works of Christ, proj^cr to God and to man,
the ivories of Him ivho is one.
And now we seem to have said almost enough on the
fact that man has become the organ and clothing of the
Only-begotten, and what He was who came to dwell in him.
But the fact that there is no (moral) inequality or discord
[in Him] may again be considered briefly from the beginning.
For he speaks well who says that that is in its own
nature good and righteous and holy, by participation of which
other things become good, and that wisdom is in connection
witli^ God, and that, on the other hand, sin is unholy and
unrighteous and evil. For life and death, corruption and
incorruption, are two things in the highest degree opposed
to each other. For life is a (moral) equality, but corruption
an inequality; and righteousness and prudence a harmony,
but unrighteousness and folly a discord. Now, man being
between these is neither righteousness itself, nor unrighteousness;
but being placed midway between incorruption and
corruption, to whichever of these he may incline is said to
partake of the nature of that which has laid hold of him.
Now, when he inclines to corruption, he becomes corrupt
and mortal, and when to incorruption, he becomes incorrupt
1 Gen. iii. 19. ^ i Cor. xv. 22.
3 Here, as in the previous chapter, and in many other passages, I
have preferred the text of Jahn to that of Migne, as being generally the
more accurate. Tr.

THE BANQUET OF THE TEN VIRGINS. 27
and immortal. For, being placed midway between the tree
of life and the tree of the knowledge of good and evil, of
the fruit of which he tasted,^ he was changed into the nature
of the latter, himself being neither the tree of life nor that
of corruption ; but having been shown forth as mortal, from
his participation in and presence with corruption, and, again,
as incorrupt and immortal by connection with and participa-
tion in life; as Paul also taught, saying, " Corruption shall not
inherit incorruption, nor death life,"^ rightly defining corrup-
tion and death to be that which corrupts and kills, and not
that which is corrupted and dies ; and incorruption and life
that which gives life and immortality, and not that which
receives life and immortality. And thus man is neither a
discord and an inequality, nor an equality and a harmony.
But when he received discord, which is transgression and sin,
he became discordant and unseemly; but when he received
harmony, that is righteousness, he became a harmonious and
seemly organ, in order that the Lord, the Incorruption wliich
conquered death, might harmonize the resurrection with the
flesh, not suffering it again to be inherited by corruption.
And on this point also let these statements sufiice.
Chap. yiii.— Tlic hones and flesh of Wisdom—The side out of
ivhich the spiritual Eve is formed, the Holy Spirit—
The u'oman the help-meet of Adam— Virgins betrothed
to Christ.
For it has been already established by no contemptible
arguments from Scripture, that the first man may be properly
referred to Christ Himself, and is no longer a type and
representation and image of the Only-begotten, but has
become actually Wisdom and the Word.
For man, having been composed, like water, of wisdom
and life, has become identical with the very same untainted
light which poured into liim. Whence it was that the
1 Gen. ii. 9.
2 1 Cor. XV. 22. Tlie words are, " Neither doth coriiiption inherit
incorruption."

28 THE WRITINGS OF METHODIUS.
apostle directly referred to Christ the words which had
been spoken of Adam. For thus will it be most certainly
agreed that the Church is formed out of His bones and
flesh ; and it was for this cause that the Word, leaving His
Father in heaven, came down to be "joined to His wife;"-^
and slept in the trance of His passion, and willingly suffered
death for her, that He might present the Church to Him-
self glorious and blameless, having cleansed her by the laver,^
for the receiving of the spiritual and blessed seed, which is
sown by Him who with whispers implants it in the depths
of the mind ; and is conceived and formed by the Church,
as by a woman, so as to give birth and nourishment to
virtue. For in this way, too, the command, " Increase and
multiply,"^ is duly fulfilled, the Cliurch increasing daily in
greatness and beauty and multitude, by the union and communion
of the AVord, who now still comes down to us and
falls into a trance by the memorial of His passion; for
otherwise the Church could not conceive believers, and give
them new birth by the laver of regeneration, unless Christ,
emptying Himself for their sake, that He miglit be contained
by them, as I said, through the recapitulation of His passion,
should die again, coming down from heaven, and being "joined
to His wife," the Church, should provide for a certain power
being taken from His own side, so that all who are built up in
Him should grow up, even those who are born again by the
laver, receiving of His bones and of His flesh, that is, of
His holiness and of His glory. For he who says that the
bones and flesh of AVisdom are understanding and virtue,
says most rightly ; and that the side [rib] is the Spirit of
truth, the Paraclete, of Avhom the illuminated^ receiving
are fitly born again to incorruption. For it is impossible
for any one to be a partaker of the Holy Spirit, and to be
chosen a member of Christ, unless the Word first came
down upon liim and fell into a trance, in order that he,
being filled^ with the Spirit, and rising again from sleep
^ Eph. V. 31. 2 Epli. V. 26, 27. ^ Gen. i. 18.
< Comiuoiily use/l by tlie Greelv Fathers for the Baptised.
'' Jahn's reading, ccvxTr^nahig. Mignelias duocx-'Aaadih, moulded.

THE BANQUET OF THE TEN VIRGINS. 29
with Him who was laid to sleep for his sake, should be able
to receive renewal and restoration. For He may fitly be
called the side [rib] of the Word, even the sevenfold Spirit
of truth, according to the prophet ; ^ of whom God talcing,
in the trance of Christ, that is, after His incarnation and
passion, prepares a help-meet for Him^—I mean the souls
which are betrothed and given in marriage to Him. For it
is frequently the case that the Scriptures thus call the
assembly and mass of believers by the name of the Church,
the more perfect in their progress being led up to be the one
person and body of the Church. For those who are the
better, and who embrace the truth more clearly, being de-
livered from the evils of the flesh, become, on account of
their perfect purification and faith, a Church and help-meet
of Christ, betrothed and given in marriage to Him as a virgin,
according to the apostle,^ so that receiving tlie pure and
genuine seed of His doctrine, they may co-operate with
Him, helping in preaching for the salvation of others. And
those who are still imperfect and beginning their lessons,
are born to salvation, and shaped, as by mothers, by those
who are more perfect, until they are brought forth and
regenerated unto the greatness and beauty of virtue ; and
so these, in their turn making progress, having become a
church, assist in labouring for the birth and nurture of
other children, accomplishing in the receptacle of the soul,
as in a womb, the blameless will of the Word.
Chap. ix.— The dispensation of grace in Paul the Apostle.
Now we should consider the case of the renowned Paul,
that when he was not yet perfect in Christ, he was first born
and suckled, Ananias preaching to him, .and renewing him
in baptism, as the history in the Acts relates. But when
he was grown to a man, and was built up, then being
moulded to spiritual perfection, he was made the help-meet
and bride of the Word ; and receiving and conceiving the
seeds of life, he who was before a child, becomes a church
1 Is. xi. 2. 2 Gen. ii. 18. ^2 Cor. xi. 12.

30 THE WRITINGS OF METHODIUS.
and a mother, himself labouring in birth of those who,
through him, believed in the Lord, until Christ was formed
and born in them also. For he says, " My little children,
of whom I travail in birth again until Christ be formed in
you;"^ and again, "In Christ Jesus I have begotten you
through the gospel."^
It is evident, then, that the statement respecting Eve and
Adam is to be referred to the Cliurch and Christ. For this
is truly a great mystery and a supernatural, of which I,
from my weakness and dulness, am unable to speak, accord-
ing to its worth and greatness. Nevertheless, let us attempt
it. It remains tliat I speak to you on what follows, and of
its siunification.
Chap. x.— Tlic doctrine of the same AiJodle concerning Purity.
Now Paul, when summoning all persons to sanctification
and purity, in this way referred that which had been spoken
concerning the first man and Eve in a secondary sense to
Christ and the Church, in order to silence the ignorant, now
deprived of all excuse. For men who are incontinent in
consequence of the uncontrolled impulses of sensuality in
them, dare to force the Scriptures beyond their true meaning,
so as to twist into a defence of their incontinence the say-
ing, "Increase and multiply;"^ and the other, "Therefore
shall a man leave his father and his mother ;"* and they are
not ashamed to run counter to the Spirit, but, as though
born for this purpose, they kindle up the smouldering and
lurldng passion, fanning and provoking it ; and therefore
he, cutting off very sharply these dishonest follies and in-
vented excuses, and having arrived at the subject of
instructing them how men should behave to their wives,
showing that it should be as Christ did to the Church,
"who gave Himself for it, tliat He might sanctify and
cleanse it by the washing p.aver] of water by the Word,"^
he referred back to Genesis, mentioning the things spoken
1 Gal. iv. 19. 2 1 Cor. iv. 15. 3 Qen. ii. IS.
4 Gen. ii. 24. « Eph. v. 25, 26.

THE BANQUET OF THE TEN VIRGINS. 31
concerning tlie first man, and explaining these things as
bearing on the subject before him, that he might take away
occasion for the abuse of these passages from those who
taught the sensual gratification of the body, under the pre-
text of beaettiu

32 THE WRITINGS OF METHODIUS.
not grant these things unconditionally to all, but first laid
down the reason on account of which he was led to this.
For, having set forth that " it is good for a man not to
touch a woman," ^ he added immediately, " Nevertheless, to
avoid fornication, let every man have his own wife"^— that is,
" on account of the fornication which would arise from your
being unable to restrain your voluptuousness"—and let
every woman have her own husband. Let the husband
render unto the wife due benevolence : and likewise also
the wife unto the husband. The wife hath not power of
her own body, but the husband : and likewise also the
husband hath not power of his own body, but the wife.
Defraud ye not one the other, except it be with consent
for a time, that ye may give yourselves to prayer;^ and
come together again, that Satan tempt you not for your
incontinency. But I speak this by permission, and not of
commandment."* And this is very carefully considered.
" By permission," he says, showing that he was giving
counsel, " not of command ;" for he receives command re-
specting chastity and the not touching of a woman, but
permission respecting those who are unable, as I said, to
chasten their appetites. These things, then, he lays down
concerning men and women who are married to one spouse,
or who shall hereafter be so ; but we must now examine
carefully the apostle's language respecting men who have
lost their wives, and women who have lost their husbands,
and what he declares on this subject.
" I say therefore," he goes on,^ " to the unmarried and
widows. It is good for them if they abide even as I. But if
they cannot contain, let them marry: for it is better to marry
than to burn." Here also he persisted in giving the prefer-
ence to continence. For, taking himself as a notable ex-
ample, in order to stir them up to emulation, he challenged
his hearers to this state of life, teaching that it was better that
a man who had been bound to one wife should henceforth
1 1 Cor. vii. 1. 2 1 Cor. vii. 2.
^ E. V. " Fasting and prayer." As in the best MSS., rri vmrsix
Kui is wanting in the text.
* 1 Cor. vii. 2-G. ^ 1 Cor. vii. 8, 9.

THE BANQUET OF THE TEN VIRGINS. 33
remain single, as he also did. But if, on the other hand,
this should be a matter of difficulty to any one, on account
of the strength of animal passion, he allows that one who
is in such a condition may, " by permission," contract
a second marriage ; not as though he expressed the opinion
that a second marriage was in itself good,^ but judging it
better than burning. Just as though, in the fast which
prepares for the Easter celebration, one should offer food to
another who was dangerously ill, and say, " In truth, my
friend, it were fitting and good that you should bravely hold
out like us, and partake of the same things,^ for it is for-
bidden even to think of food to-day ;' but since you are held
down and weakened by disease, and cannot bear it, there-
fore, ' by permission/ we advise you to eat food, lest, being
quite unable, from sickness, to hold up against the desire
for food, you perish." Thus also the apostle speaks here,
first saying that he wished all were healthy and continent,
as he also was, but afterwards allowing a second marriage
to those who are burdened with the disease of the passions,
lest they should be wholly defiled by fornication, goaded on
by the itchings of the organs of generation to promiscuous
intercourse, considering such a second marriage far prefer-
able to burning and indecency.
Chap. xiii.— The doctrine of Paul concerning Virginity
explained.
I have now brought to an end what I have to say respect-
ing continence and marriage and chastity, and intercourse
with men, and in which of these there is help towards pro-
gress in righteousness ; but it still remains to speak concern-
ing virginity—if, indeed, anything be prescribed on this
subject. Let us then treat this subject also; for it stands
thus :^ " Now concerning virgins, I have no commandment
' KfltAo'w. It is the same word "vvhicli is translated good in ver. 1,
" It is good for a man."
2 i.e. participate in the same ordinances, and in their fruits.
^ 1 Cor vii. 25-28.
C

34 THE WIUTINGS OF METHODIUS.
of the Lord: yet I give my judgment, as one that hath
obtained mercy of the Lord to be faithful. I suppose there-
fore tliat this is good for the present distress ; I say, that it
is good for a man so to be. Art thou bound unto a wife?
seek not to be loosed. Art thou loosed from a wife? seek
not a wife. But and if thou marry, thou hast not sinned
and if a virgin marry, she has not sinned. Nevertheless
such shall have trouble in the flesh: but I spare you."
Having given his opinion with great caution respecting
virginity, and being about to advise him who wished it to
give his virgin in marriage, so that none of those things
which conduce to sanctification should be of necessity and
by compulsion, but according to the free purpose of the soul
(for this is acceptable to God), he does not wish these things
to be said as by authority, and as the mind of the Lord,
with reference to the giving of a virgin in marriage; for
after he had said,^ " if a virgin marry, she hath not sinned,"
directly afterwards, with the greatest caution, he modified
his statement, showing that he had advised these things bj'
human permission, and not by divine. So, immediately
after he had said, " if a virgin marry, she hath not sinned,"
he added, " such shall have trouble in the flesh: but I spare
you." - By which he means : " I sparing you, such as you are,
consented to these things, because you have chosen to think
thus of them, that I may not seem to hurry you on by
violence, and compel any one to this [which I recommend].
But yet if it shall please you who find chastity hard to bear,
rather to turn to marriage ; I consider it to be profitable for
you to restrain yourselves in the gratification of the flesh, not
making your marriage an occasion for abusing your own
vessels to uncleanness." Then he adds,^ " But this I say,
brethren, the time is short: it remaineth, that both they
that have wives be as though they had none." And again,
going on and challenging them to the same things, he con-
firmed his statement, powerfully supporting the state of
virginity, and adding expressly the following words to those
1 1 Cor. vii. 28. ^ i Cor. vii. 28,
3 i Cor. vii. 29.

THE BANQUET OF THE TEN VIRGINS. 35
which, he had spoken before, he exclaimed/ " I would have
you without carefulness. He that is unmarried caretli for
the things that belong to the Lord:^ but he that is married
careth for the things that are of the world, how he may-
please his wife. There is a difference also between a wile
and a virgin. The unmarried woman careth for the things
of the Lord, that she may be holy both in body and in
spirit : but she that is married careth for the things of the
world, how she may please her husband." Now it is clear
to all, without any doubt, that to care for the things of the
Lord and to please God, is much better than to care for the
things of the world and to please one's wife. For who is
there so foolish and blind, as not to perceive in this
statement the higher praise which Paul accords to chastity ?
" And this," he says,^ " I speak for your own profit, not
that I may cast a snare upon you, but for that which is
comely."
Chap. xrv.— Virginity a gift of God: the purpose of Virginity
not rashly to he adopted hy any one.
Consider besides how, in addition to the words already
quoted, he commends the state of virginity as a gift of God.
Wherefore he rejects those of the more incontinent, who,
under the influence of vain-glory, w^ould advance to this
state, advising them to marry, lest in their time of manly
strength, the flesh stirring up the desii-es and passions, they
should be goaded on to defile the soul. For let us consider
what he lays down :* " But if any man think that he be-
haveth himself uncomely towards his virgin," he says, " if
she pass the flower of her age, and need so require, let him
do what he will, he sinneth not: let him marry;" properly
here preferring marriage to " uncomeliness," in the case of
those who had chosen the state of virginity, but afterwards
finding it intolerable and grievous, and in word boasting of
their perseverance before men, out of shame, but indeed no
^ 1 Cor. vii. 32-34. ^ A clause is omitted here in the text.
3 1 Cor. viL 35. * 1 Cor. vii. 36.

36 THE WRITINGS OF METHODIUS.
longer having the power to persevere in the life of a eunuch.
But for him who of his own free will and purpose decides
to preserve his flesh in virgin purity, " having no necessity,"^
that is, passion calling forth his loins to intercourse, for
there are, as it seems, differences in men's bodies; such an
one contending and struggling, and zealously abiding by his
profession, and admirably fulfilling it, he exhorts to abide
and to preserve it, according the highest prize to virginity.
For he that is able, he says, and ambitious to preserve his
flesh pure does better; but he that is unable, and enters into
marriage lawfully, and does not indulge in secret corrup-
tion, does well. And now enough has been said on these
subjects.
Let any one who will, take in his hand the Epistle to the
Corinthians, and, examining all its passages one by one,
then consider what we have said, comparing them together,
as to whether there is not a perfect harmony and agreement
between them. These things, according to my power,
Arete, I offer to thee as my contribution on the subject of
chastity.
EiLb.—Through many things, Gregorion, she has scarcely
come to the subject, having measured and crossed a mighty
sea of words.
Chxg.—So it seems ; but come, I must mention the rest of
what was said in order, going through it and repeating it,
while I seem to have the sound of it dwelling in my ears,
before it flies away and escapes ; for the remembrance of things
lately heard is easily effaced from the aged.
Euh.—Say on, then; for we have come to have the plea-
sure of hearing these discourses.
Gixg.—And then after, as you observed, Thalcia had
descended from her smooth and unbroken course to the
earth, Theopatra, she said, followed her in order, and spoke
as follows.
1 1 Cor. vii. 37.

THE BANQUET OF THE TEN VIRGINS. 37
DISCOUESE IV.—Theopatra.
Chap. i.— The necessity of upraising Virtue, for those who have
the power.
If the art of speaking, virgins, always went by the same
ways, and passed along the same path, there would be no
way to avoid wearying you for one who persisted in the
arguments which had already been urged. But since there
are of arguments myriads of currents and ways, God inspir-
ing us "at sundry times and in divers manners,"^ who can
have the choice of holding back or of being afraid? For he
would not be free from blame to whom the gift has been
given, if he failed to adorn that which is honourable with
words of praise. Come then, we also, according to our gifts,
will sing the brightest and most glorious star of Christ,
which is chastity. For this way of the Spirit is very wide
and large. Beginning, therefore, at the point from whicli
we may say those things which are suitable and fitthag
to the subject before us, let us from thence consider it.
Chap. n. Tlie protection of Chastity and Virginity divinely
given to men, that they may emerge from the mire of
vices.
Now I at least seem to perceive that nothing has been
such a means of restoring men to paradise, and of the change
to incorruption, and of reconciliation to God, and such a
means of salvation to men, by guiding us to life, as chastity.
And I will now endeavour to show why I think so concern-
ing these things, that having heard distinctly the power of
the grace already spoken of, you may know of how great
blessings it has become the giver to us. Anciently, then,
after the fall of man, when he was cast out by reason of his
transgression, the stream of corruption poured forth abun-
dantly, and running along in violent currents, not only fiercely
^ -^oT^v/nipcJ; y.otX vo'hvrpovug. HeL. i. 1.

38 THE WETTINGS OF METHODIUS.
swept along whatever touched it from without, hut also
rushing within it, overwhelmed the souls of men. And they,^
continuously exposed to this, were carried along dumb and
stupid, neglecting to pilot their vessels,^ from having nothing
firm to lay hold of. For the senses of the soul, as those
have said who are learned in these things, when, being
overcome by the excitements to passion which fall upon
them from without, they receive the sudden bursts of the
waves of folly which rush into them, being darkened turn
aside from the divine course its whole vessel, which is by
nature easily guided. Wherefore God, pitying us who were
in such a condition, and were able neither to stand nor to
rise, sent down from heaven the best and most glorious help,
virginity, that by it we might tie our bodies fast, like ships,
and have a calm, coming to an anchorage without damage,
as also the Holy Spirit witnesses. For this is said in the
hundred and thirty-sixth^ psalm, where the souls send joy-
fully up to God a hymn of thanksgiving,'* as many as have
been taken hold of and raised up to walk with Christ in
heaven, that they might not be overwhelmed by the streams
of the world and the flesh. Whence, also, they say that
Pharaoh was a type of the devH in Egypt, since he merci-
lessly commanded the males to be cast into the river,^ but
the females to be preserved alive. For the devil, ruling*^
from Adam to ]\Ioses over this great Egypt, the world, took
care to have the male and rational offspring of the soul
carried away and destroyed by the streams of passions, but
he longs for the carnal and irrational offspring to increase
and multiply.
1 i.e. ui -^vxui. 2 'Y\xQ 'body.
' Ps. cxxxvii. E. v., and m Ileb. ^ Or, eucharislic hynui.
5 Exod. L 16. « Rom. v. 1-i.

THE BANQUET OF THE TEN VIRGINS. 39
CllAP. III. Tliat passage of David explained, "By the waters
of Babylon" d&c.— What the harps hung upon the
willows signify—The willow a symbol of Chastity—
The ivilloivs watered hy streams.
But not to pass away from our subject, come, let us take
in our hands and examine this psalm, which the pure and
stainless souls sing to God, saying:^ "By the rivers of
yea, we wept, when we remem-
Babylon there we sat down ;
bered Zion. We hanged our harps upon the willows in
the midst thereof," clearly giving the name of harps to their
bodies which they hung upon the branches of chastity, fas-
tening them to the wood that they might not be snatched
away and dragged along again by the stream of incontinence.
For Babylon, wdiich is interpreted " disturbance " or " con-
fusion," signifies this life around which the water flows, while
we sit in the midst of wdiich the water flows round us, as
long as we are in the world, the rivers of evil always beating
upon us. Wherefore, also, we are always fearful, and we
groan and cry with weeping to God, that our liarps may
not be snatched off by the waves of pleasure, and slip down
from the tree of chastity. For everywhere the divine writ-
ings take the willow as the type of chastity, because, w^hen
its flow^er is steeped in water, if it be drunk, it extinguishes
whatever kindles sensual desires and passions within us,
until it entirely renders barren, and makes every inclination
to the begetting of children without effect, as also Homer
indicated, for this reason calling the willows destructive of
fruit.^ And in Isaiah the righteous are said to " spring up
as W'illows by the water courses."^ Surely, then, the shoot
of virginity is raised to a great and glorious height, when
the righteous, and he to whom it is given to preserve it and
to cultivate it, bedewing it with wisdom, is watered by the
gentlest streams of Christ. For as it is the nature of this
tree to bud and grow tlirough water, so it is the nature of
1 Ps. cxxxvii. 1,2. 2 Odyss. K'. 510. ^ Is. xliv. 4.

40 THE WRITINGS OF METHODIUS.
virginity to blossom and grow to maturity when enriched by
words, so that one can hang his body^ upon it.
Chap. iv.— The author goes on unth the interpretation of the
same passage.
If, then, the rivers of Babylon are the streams of volup-
tuousness, as wise men say, which confuse and disturb the
soul, then the willows must be chastity, to which we may
suspend and draw up the organs of lust which overbalance
and weigh down the mind, so that they may not be borne
down by the torrents of incontinence, and be drawn like
worms to impurity and corruption. For God has bestowed
upon us virginity as a most useful and a serviceable help
towards incorruption, sending it as an ally to those v/ho are
contending for and longing after Zion, as the psalm shows,
which is resplendent charity and the commandment respect-
ing it, for Zion is interpreted " The commandment of the
watch-tower."^ Now, let us here enumerate the points
which follow. For why do the souls declare that they were
asked by those who led them captive to sing the Lord's
song in a strange land? Surely because the Gospel teaches
a holy and secret song, which sinners and adulterers sing to
the Evil One. For they insult the commandments, accom-
plishing the will of the spirits of evil, and cast holy things
to dogs, and pearls before swine,^ in the same manner as
those of whom the prophet says with indignation, " They
read the law [to those] without;"* for the Jews were not to
read the law going forth out of the gates of Jerusalem or
out of their houses ; and for this reason the prophet blames
them strongly, and cries that they were liable to con-
demnation, because, while they were transgressing the
^ opyoiuov. Tlie word used for harp above, and liere employed with a
double meaning.
^ In Hebrew the word means simply " a memorial."
3 Matt. vii. 6.
* Amos iv, 5 (lxs.). The E. V. is, " Offer a sacrifice of thanksgiving
in the leaven."

THE BANQUET OF THE TEN VIRGINS. 41
commandments, and acting impiously towards God, they
were preteutiously reading the law, as if, forsooth, they were
piously observing its precepts ; but they did not receive it
in their souls, holding it firmly with faith, but rejected it,
denying it by their works. And hence they sing the Lord's
song in a strange land, explaining the law by distorting and
degrading it, expecting a sensual kingdom, and setting their
liopes on this alien world, which the Word says will pass
away,-^ where those who carry them captive entice them
with pleasures, lying in wait to deceive them.
Chap. v.—The gifts of Virgins, adorned luith which they are
presented to one husband, Christ.
Now, those who sing the Gospel to senseless people seem
to sing the Lord's song in a strange land, of which Christ is
not the husbandman ; but those who have put on and shone
in the most pure and bright, and unmingled and pious and
becoming, ornament of virginity, and are found barren and
unproductive of unsettled and grievous passions, do not sing
the song in a strange land ; because they are not borne thither
by their hopes, nor do they stick fast in the lusts of their
mortal bodies, nor do they take a low view of the meaning
of the commandments, but well and nobly, with a lofty
disposition, they have regard to the promises which are
above, thirsting for heaven as a congenial abode, whence
God, approving their dispositions, promises with an oath to
give them choice honours, appointing and establishing them
" above His chief joy ;" for He says thus :^ " If I forget thee,
Jerusalem, let my right hand forget her cunning. If I
do not remember thee, let my tongue cleave to the roof of
my mouth ; if I prefer not Jerusalem above my chief joy ;"
meaning by Jerusalem, as I said, these very undefiled and
incorrupt souls, which, having with self-denial drawn in the
pure draught of virginity with unpolluted lips, are "espoused
to one husband," to be presented "as a chaste virgin to
Christ"^ in heaven, "having gotten the victory, striving for
1 1 Pet. ii. 10. 2 Ps, cxxxvii. 5, 6. ^2 Cor. xi. 2.

42 THE WRITINGS OF .METHODIUS.
undefiled rewards."^ Hence also the propliet Isaiali pro-
claims, saying/ " Arise, shine [0 Jerusalem], for thy light is
come, and the glory of the Lord is risen upon thee." Now
these promises, it is evident to every one, will be fulfilled
after the resurrection.'' For the Holy Spirit does not speak
of that well-known town in Judea; but truly of tliat
heavenly city, the blessed Jerusalem, which He declares
to be the assembly of the souls which God plainly promises
to place first, " above His chief joy," in the new dispensation,
settling those who are clothed in the most white robe of
virginity in the pure dwelling of unapproachable light
because they had it not in mind to put off their wedding
garment— that is, to relax their minds by wandering
thoughts.
Chap. vi.— Virginity to he cultivated and commended in every
place and time.
Further, the expression in Jeremiah,* " That a maid should
not forget her ornaments, nor a bride her attire [lit. breastband],"
shows that she should not give up or loosen the band
of chastity through wiles and distractions. For by the heart
are properly denoted our heart and mind. Now the breast-
band, the girdle Avhich gathers together and keeps firm the
purpose of the soul to chastity, is love to God, which our
Captain and Shepherd, Jesus, who is also our Euler and
Bridegroom, illustrious virgins, commands both you and
me to hold fast unbroken and sealed up even to the end
for one will not easily find anything else a greater help to
men than this possession, pleasing and grateful to God.
1 Wisd. iv. 2. 2 Is. ix. 1.
3 Commentators have remarked the allusion to Phil. iii. 11. See
Migne's note. The thought of the marriage of the heavenly bride-
groom, Christ, to His virgin bride, the Church, at the second Advent,
when "the dead shall be raised," was obviously present to the mind of
the writer.
* Jer. ii. 32. The author, in quoting from the Lxx., slightly alters the
text, so as to make it almost a command, instead of a question. The
original has ivri'^iiaircit ; in the text it is iTreXaSeaSui.

THE BANQUET OF THE TEN VIRGINS. 43
Therefore, I say, that we should all exercise and honour
chastity, and always cultivate and commend it.
Let these first-fruits of my discourse suffice for thee,
Arete, in proof of my education and my zeal. " And I
receive the gift," she said that Arete replied, "and bid
Thallousa speak after thee ; for I must have a discourse
from each one of you." And she said that Thallousa, paus-
ing a little, as though considering somewhat with herself,
thus spoke.
DISCOURSE v.—TiiALLotJSA.
Chap. i.—The offering of Chastity a great gift.
I pray you, Arete, that you will give your assistance now
too, that I may seem to speak something worthy in the first
place of yourself, and then of those who are present. For T
am persuaded, having thoroughly learnt it from the sacred
'writings, that the greatest and most glorious offering and
gift, to which there is nothing comparable, which men can
offer to God, is the life^ of virginity. For although many
accomplished many admirable things, according to their
vows, in the law, they alone were said to fulfil a great vow
who w^ere willing to offer themselves of their free will. For
the passage runs thus : " And the Lord spake unto Moses,
saying, Speak unto the children of Israel, and say unto them,
when either man or woman shall separate themselves . . .
unto the Lord" ^
-{lit. shall greatly vow a vow to offer, with
sacrifices of purification, chastity to the Lord]. One vows
to offer gold and sHver vessels for the sanctuary when he
comes, another to offer the tithe of his fruits, another of his
property, another the best of his flocks, another consecrates
his being ; and no one is able to vow a great vow to the
Lord, but he who has offered himself entirely to God.
^ Lit. game or toil, a^Aoi/.
" Numb. vL 1, 2.

44 THE WRITINGS OF METHODIUS.
Chap. it.—Ahraham's sacrifice of a heifer three years old;
of a goat, and of a ram also three years old: its
meaning—Every age to he consecrated to God— The
threefold watch and our age.
I must endeavour, virgins, by a true exposition, to
explain to you the mind of the Scripture according to its
meaning.^ Now, lie who watches over and restrains him-
self in part, and in part is distracted and wandering, is not
wholly given up to God. Hence it is necessary that the
perfect man offer up all, both the things of the soul and
those of the flesh, so that he may be complete and not lacking.
Therefore also God commands Abraham, ^ " Take Me
an heifer of three years old, and a she goat of three years
old, and a ram of three years old, and a turtle dove, and a
young pigeon ;" wdiich is admirably said ; for remark, that
concerning those things. He also gives this command, Bring
them Me and keep them free from the yoke, even thy soul
uninjured, like a heifer, and your flesh, and your reason;
the last like a goat, since he traverses lofty and precipitous
places, and the other like a ram, that he may in nowise skip
away, and fall and slip off from the right way. For thus
shalt thou be perfect and blameless, Abraham, when thou
hast offered to Me thy soul, and thy sense, and thy mind,
which He mentioned under the symbol of the heifer, the
goat, and the ram of three years old, as though they repre-
sented the pure knowledge of the Trinity,
And perhaps He also symbolizes the beginning, the
middle, and the end of our life and of our age, wishing as
far as possible that men should spend their boyhood, their
manhood, and their more advanced life purely, and offer
them up to Him. Just as our Lord Jesus Christ commands
in the Gospels, thus directing : " Let not your lights be
extinguished, and let not your loins be loosed. Therefore
also be ye like men who wait for their Lord, when he
^ There are two readings. The above rendering may fairly embrace
them both.
2= Gen. XV, 9

THE BANQUET OF THE TEN VIRGINS. 45
will return from tlie wedding ; that, when he cometh and
knocketh, they may open unto him immediately. Blessed
are ye, when he shall make you sit down, and shall come
and serve you. And if he come in the second, or in the
third watch, ye are blessed."^ For consider, virgins, when
He mentions three watches of the night, and His three
comings, He shadows forth in symbol our three periods of life,
that of the boy, of the full-grown man, and of the old man;
so that if He should come and remove us from the world
while spending our first period, that is, while we are boys.
He may receive us ready and pure, having nothing amiss
and the second and the third in like manner. For the
evening watch is the time of the budding and youth of
man, when the reason begins to be disturbed and to be
clouded by the changes of life, his flesh gaining strength
and urging him to lust. The second is the time when,
afterwards advancing to a full-grown man, he begins to
acquire stabilityj and to make a stand against the turbulence
of passion and self-conceit. And the third, when most of
the imaginations and desires fade away^ the flesh now
withering and declining to old age.
Chap. hi.—Far test to cultivate Virtue from hoyliood.
Therefore, it is becoming that we should kindle the
unquenchable light of faith in the heart, and gird our loins
with purity, and watch and ever wait for the Lord ; so that,
if He should will to come and take any of us away in the
first period of life, or in the second, or in the third, and
should find us most ready, and working what He appointed.
He may make us to lie dowTi in the bosom of Abraham,
of Isaac, and of Jacob. Now Jeremiah says, " It is good
for a man that he bear the yoke in his youth ;"- and " that
his soul should not depart from the Lord." It is good,
indeed, from boyhood, to submit the neck to the divine
Hand, and not to shake off, even to old age, the Eider who
guides with pure niind, when the Evil One is ever drag-
^ Luke xii. 35-38. The autlior apparently quotes from memory.
2 Lam. iii. 27.

4G THE WRITINGS OF METHODIUS.
ging down the mind to that which is worse. For who is
there that does not receive through the eyes, through the
ears, through the taste and smell and touch, pleasures and
delights, so as to become impatient of the control of con-
tinence as a driver, who checks and vehemently restrains
the horse from evil ? Another who turns his thoughts to
other things Avill think difierently; but we say that he
offers himself perfectly to God who strives to keep the flesh
undefiled from childhood, practising virginity ; for it speedily
brings great and much-desired gifts of hopes to those who
strive for it, drying up the corrupting lusts and passions of
the soul. But come, let us explain how we give ourselves
up to the Lord.
Chap. iv.— Perfect consecration and devotion to God:
what it is.
That which is laid down in the Book of Numbers,^
" greatly to vow a vow," serves to show, as, with a little
more explanation, I proceed to prove, that chastity is the
great vow above all vows. For then am I plainly conse-
crated altogether to the Lord, Avhen I not only strive to
keep the flesh untouched by intercourse, but also unspotted
by other kinds of unseemliness. For " the unmarri ed woman,"
it is said," " careth for the things of the Lord, how she may
please the Lord ;" not merely that she may bear away the
olory in part of not being maimed in her virtue, but in
both parts, according to the apostle, that she may be sanc-
tified in body and spirit, offering up her members to the
Lord. For let us say what it is to offer up oneself perfectly
to the Lord. If, for instance, I open my mouth on some
subjects, and close it upon others ; thus, if I open it for the
explanation of the Scriptures, for the praise of God, accord-
ino- to my power, in a true faith and with all due honour,
and if I close it, putting a door and a watch upon it^
against foolish discourse, my mouth is kept pure, and is
^ Numb. vi. 2 (lxx.). ^ i c^r. vii. 34 ; quoted from memory.
3 Cf. Ps. cxxxix. 4, and cxli. 3.

THE BANQUET OF THE TEN VIRGINS. 47
offered up to God. "My tongue is a pen,"^ an organ of
wisdom ; for the Word of the Spirit writes by it in clearest
letters, from the depth and power of the Scriptures, even
the Lord, the swift Writer of the ages, that He quickly
and swiftly registers and fulfils the counsel of the Father,
hearing the words, "quickly spoil, swiftly plunder." ^ To such
a Scribe the words may be applied, "My tongue is a pen;"
for a beautiful pen is sanctified and offered to Him, writing
things more lovely than the poets and orators who confirm
the doctrines of men. If, too, I accustom my eyes not to
lust after the charms of the body, nor to take delight in
unseemly sights, but to look up to the things which are
above, then my eyes are kept pure, and are offered to the
Lord. If I shut my ears against detraction and slanders,
and open them to the word of God, having intercourse with
wise men,^ then have I offered up my ears to the Lord. If
I keep my hands from dishonourable dealing, from acts of
covetousness and of licentiousness, then are my hands kept
pure to God. If I withhold my steps from going * in per-
verse ways, then have I offered up my feet, not going to the
places of public resort and banquets, where wicked men
are found, but into the right way, fulfilling something of
the [divine] commands. What, then, remains to me, if I
also keep the heart pure, offering up all its thoughts to
God; if I think no evil, if anger and wrath gain no rule
over me, if I meditate in the law of the Lord day and
night ? And this is to preserve a great chastity, and to
vow a great vow.
Chap. v.— The vow of Chastity, and its rites in the law—
Vines, Christ, and the Devil.
I will now endeavour to explain to you, virgins, the
rest of that which is prescribed; for this is attached to
1 Ps. xlv. 2.
2 Isaiah viii. 1. The lxx. is quoted from memory. Tlie meaning,
however, is nearer the original than the E. V. Cf. Keil and Delitzsch,
Bih. Com., in he.
^ Cf. Ecclus. vi. 36. * ~6 irapi-j-zix.ov, tlie power of going.

48 THE WRITINGS OF METHODIUS.
your duties, consisting of laws concerning virginity, •which
are useful as teaching how we should abstain, and how
advance to virginity. Tor it is written thus •} " And the
Lord spake unto Moses, saying, Spealv unto the children of
Israel, and say unto them. When either man or woman
shall separate themselves to vow a vow of a Nazarite, to
separate themselves unto the Lord ; he shall separate himself
from wine and strong drink, and shall drink no vinegar of
wine, or vinegar of strong drink, neither shall he drink
any liquor of grapes, nor eat moist grapes, or dried, all
the days of his separation." And this means, that he who
has devoted and offered himself to the Lord shall not take
of the fruits of the plant of evil, because of its natural
tendency to produce intoxication and distraction of mind.
For we perceive from the Scriptures two kinds of vines
which were separate from each other, and were unlike. Tor
the one is productive of immortality and righteousness ;
but the other of madness and insanity. The sober and joy-
producing vine, from whose instructions, as from branches,
there joyfully hang down clusters of graces, distilling love,
is our Lord Jesus, who says expressly to the apostles,^ " I
am the true vine, ye are the branches ; and my Father is
the husbandman." But the wild and death-bearing vine
is the devil, who drops down fury and poison and wrath, as
Moses relates, writing concerning him,^ " For their vine
is of the vine of Sodom, and of the fields of Gomorrah
their grapes are grapes of gall, their clusters are bitter
their wine is the poison of dragons, and the cruel venom of
asps." The inhabitants of Sodom having gathered grapes
from this, were goaded on to an unnatural and fruitless
desire for males. Hence, also, in the time of Noah, men
having given themselves up to drunkenness, sank down into
unbelief, and, being overwhelmed by the deluge, were
drowned. And Cain, too, having drawn from this, stained
his fratricidal hands, and defiled the earth with the blood
of his own family. Hence, too, the heathen, becoming
intoxicated, sharpen their passions for murderous battles ;
1 Nvmil). vi. 1-4. 2 s. jo]m xv. 1, 5, ^ ^iavX. xxxii. 32, 33.

THE BANQUET OF THE TEN VIRGINS. 49
for man is not so much excited, nor goes so far astray through
wine, as from anger and wrath. A man does not become
intoxicated and go astray through wine, in the same way
as he does from sorrow, or from love, or from incontinence.
And therefore it is ordered that a virgin shall not taste of
this vine, so that she may be sober and watchful from the
cares of life, and may kindle the shining torch of the light
of righteousness for the Word. " Take heed to yourselves,"
says the Lord,^ "lest at any time your hearts be over-
charged with surfeiting, and drunkenness, and cares of
this life, and so that day come upon you unawares, as
a snare."
Chap. vi. SiJcera, a mamifadurcd and spurious wine, yet
intoxicating— Things which are akin to sins are to he
avoided hy a Virgin— The Altar of Incense Virgins.
Moreover, it is not only forbidden to virgins in any way
to touch those things which are made from that vine, but
even such things as resemble them and are akin to them.
For Sikera, which is manufactured, is called a spurious kind
of wine, whether made of palms or of other fruit-trees. For
in the same way that draughts of wine overthrow man's
reason, so do these exceedingly; and to speak the plain
truth, the wise are accustomed to call by the name of Sikera
all that produces drunkenness and distraction of mind,
besides wine. In order, therefore, that the virgin may not,
when guarding against those sins which are in their own
nature evil, be defiled by those which are like them and
akin to them, conquering the one and being conquered by
the other, that is, decorating herself with textures of diffe-
rent cloths, or with stones and gold, and other decorations
of the body, things which intoxicate the soul; on this
account it is ordered that she do not give herself up to
womanish weaknesses and laughter, exciting herself to wiles
and foolish talking, which whirl the mind around and con-
fuse it ; as it is indicated in another place,- " Ye shall not eat
^ Luke xxi. 34. ^ Lev. xi. 29 ; not au exact quotation.

50 THE WRITINGS OF METHODIUS.
the hypena and animals like it; nor the weasel and creatures
of that kind." For this is the straight and direct way to
heaven, not merely not to avoid any stumbling-block which
would trip up and destroy men who are agitated by a desire
for luxuries and pleasures, but also from such things as
resemble them.
Moreover, it has been handed down that the unbloody
altar of God signifies the assembly of the chaste; thus vir-
ginity appears to be something great and glorious. There-
fore it ought to be preserved undefiled and altogether pure,
having no participation in the impurities of the flesh ; but it
should be set up before the presence of the testimony, gilded
with wisdom, for the Holy of holies, sending forth a sweet
savour of love to the Lord ; for He say s,^ " Thou shalt make
an altar to burn incense upon : of shittim-wood shalt thou
make it. And thou shalt make the staves of shittim-wood,
and overlay them with gold. And thou shalt put it before
the veil that is by the ark of the testimony, before the mercy-
seat that is over the testimony, where I will meet with thee.
And Aaron shall burn thereon sweet incense every morning:
when he dresseth the lamps, he shall burn incense upon it.
And when Aaron lighteth the lamps at even, he shall burn
incense upon it; a perpetual incense before the Lord through-
out your generations. Ye shall offer no strange incense
thereon, nor burnt-sacrifices nor meat-offering ;
ye pour drink-offering thereon."
neither shall
Chap. vii.— Tlic Church intermediate hetvjeen the shadows
of the Lata and the realities of Heaven.
If the law, according to the apostle, is spiritual, containing
the images " of future good things,'"-^ come then, let us strip
off the veil of the letter which is spread over it, and consider
its naked and true meaning. The Hebi'cws were commanded
to ornament the Tabernacle as a type of the Church, that
1 Exod. XXX. 1-9.
2 Heb. X. 1. The apostle says, " a shadow," and " not the very image."
The differep.ce, however, is verbal only. Tr.

THE BANQUET OF THE TEN VIRGINS. 51
they might be able, by means of sensible things, to announce
beforehand the image of divine things. For the pattern
which was shown to Moses ^ in the mount, to which he was
to have regard in fashioning the Tabernacle, was a kind of
accurate representation of the heavenly dwelling, which we
now perceive more clearly than through types, yet more
darkly than if we saw the reality. For not yet, in our present
condition, has the truth come unmingied to men, who are
here unable to bear the sight of pure immortality, just as we
cannot bear to look upon the rays of the sun. And the
Jews declared that the shadow of the image [of the heavenly
things which was afforded to them], was the third from the
reality; but we clearly behold the image of the heavenly
order; for the truth will be accurately made manifest after
the resurrection, when we shall see the heavenly tabernacle
(the city in heaven "whose builder and maker is God" 2)
" face to face," and not " darkly" and " in part."^
Chap. \iii.—The double altar, Vfidoius and Virgins— Gold
the syiiibol of Virginity.
Now the Jews prophesied our state, but we foretell the
heavenly; since the Tabernacle was a sjnubol of the Church,
and the Church of heaven. Therefore, these things being
so, and the Tabernacle being taken for a type of the Church,
as I said, it is fitting that the altars should signify some of
the things in the Church. And we have already compared
the brazen altar to the company and circuit of widows; for
they are a living altar of God, to which they bring calves
and tithes, and free-will offerings, as a sacrifice to the Lord;
but the golden altar within the* Holy of holies, before the
presence of the testimony, on which it is forbidden to offer
sacrifice and libation, has reference to those in a state of
virginity, as those who have their bodies preserved pure, like
1 Exod. XXV. 40. 2 Heb. xi. 10. ^ i q^j.^ xiii. l±
* An apparent confasion between the altar of incense, to which the
author refers, and which stood in the Holy Place, and the Mercy-Seat,
Vfhich. was v.ithin the veil in the Holy of holies. Tr.

52 THE WRITINGS OF METHODIUS.
unalloyed gold, from carnal intercourse. Now gold is commended
for two reasons : the first, that it does not rust,
and the second, that in its colour it seems in a measure to
resemble the rays of the sun; and thus it is suitably a
symbol of virginity, which does not admit any stain or spot,
but ever shines forth with the light of the word. Therefore,
also, it stands nearer [to God] within the Holy of holies, and
before the veil, with undefiled hands, like incense, offering
up prayers to the Lord, acceptable as a sweet savour; as also
John indicated, saying that the incense in the vials of the
four-and-twenty elders w^ere the prayers of the saints. This,
then, I offer to thee, Arete, on the spur of the moment,
according to my ability, on the subject of chastity.
And when Thallousa had said this, Theopatra said that
Arete touched Agathe with her sceptre, and that she, per-
ceiving it, immediately arose and answered.
DISCOUESE VI.—Agathe.
Chap. i.— Th& excellcfice of the ahicling glory of Virginity—
The soul made in the image of the Image of God, that
is of His Son— The devil a suitor for the soul.
With great confidence of being able to persuade, and to
carry on this admirable discourse, Arete, if thou go with
me, will I also endeavour, according to my ability, to con-
tribute something to the discussion of the subject before us;
something commensurate to my own power, and not to be
compared with that which has already been spoken. For I
should be unable to put forth in philosophizing anything
that could compete with those things which have already
been so variously and brilliantly worked out. For I shall
seem to bear away the reproach of silliness, if I make an
effort to match myself with my superiors in wisdom. If,
however, you will bear even with those who speak as they
can, I will endeavour to speak, not lacking at least in good
will. And here let me begin.
We have all come into this world, virgins, endowed

THE BANQUET OF THE TEN VIRGINS. o3
witli singular beauty, which has a relationship and affinity
to [divine] wisdom. For the souls of men do then most
accurately resemble Him wdio begat and formed them, when,
reflecting the unsullied representation of His likeness, and
the features of that countenance, to which God looking
formed them to have an immortal and indestructible shape,
they remain such. For the unbegotten and incorporeal
beauty, which neither begins nor is corruptible, but is unchangeable,
and grows not old and has need of nothing. He
resting in Himself, and in the very light which is in im-
speakable and inajoproachable places,^ embracing all things
in the circumference of His power, creating and arranging,
made the soul after the image of His image. Therefore,
also, it is reasonable and immortal. For being made after
the image of the Only-begotten, as I said, it has an unsur-
passable beauty, and therefore evil spirits^ love it, and plot
and strive to defile its godlike and lovely image, as the
prophet Jeremiah shows, reproaching Jerusalem, " Thou
liadst a whore's forehead, thou refusedst to be ashamed;"^
speaking of her who prostituted herseK to the powers whicli
came against her to pollute her. For her lovers are the
devil and his angels, who plan to defile and pollute om'
reasonable and clear-sighted beauty of mind by intercourse
with themselves, and desire to cohabit with every soul which
is iDetrothed to the Lord.
Chap. u.— The Paralle of the Ten Virgins.
If, then, any one will keep this beauty inviolate and un-
harmed, and such as He who constructed it formed and
fashioned it, imitating the eternal and intelligible nature of
which man is the representation and likeness, and wdll become
like a glorious and holy image, he will be transferred thence
to heaven, the city of the blessed, and will dwell there as in
a sanctuary. Now our beauty is then best preserved unde-
- Cf. Tim. vi. 16.
^ 'jTvivfcoLTix.oi Tij; -TTovY.oict; (Eph. vi. 12). In E. V. " spirituul
wickedness." ^ Jer. ill. 3.

54 THE WRITINGS OF METHODIUS.
liled and jierfect wlien, protected by -virginity, it is nob
darkened by the heat of corruption from without; but, re-
maining in itself, it is adorned with righteousness, being
brought as a bride to the Son of God; as He also Himself
suggests, exhorting that the light of chastity should be kindled
in their flesh, as in lamps; since the number of the ten
virgins^ signifies the souls that have believed in Jesus Christ,
symbolizing by the ten the only right way to heaven. Nov/
five of them were prudent and wise; and five were foolish
and unwise, for they had not the forethought to fill their
vessels with oil, remaining destitute of righteousness. Now
by these He signifies those who strive to come to the boun-
daries of virginity, and who strain every nerve to fulfil this
love, acting virtuously and temperately, and who profess and
boast that this is their aim; but who, making light of it, and
being subdued by the changes of the world, come rather to
be sketches of the shadowy image of virtue, than workers
who represent the living truth itself.
Chap. hi.— The same endeavour and efort after Virginity,
with a different result.
Now when it is said^ that " the kingdom of heaven i.s
likened unto ten virgins, which took their lamps and went
forth to meet the bridegroom," this means that the same
way towards the goal had been entered upon, as is shown
by the mark X.^ By profession they had equally proposed
the same end, and therefore they are called ten, since, as I
have said, they chose the same profession; but they did not,
for all that, go forth in the same way to mieet the bridegroom.
For some provided abundant future nourishment for their
lamps which were fed with oil, but others were careless,
thinking only of the present. And, therefore, they are
divided into two equal nimibers of five, inasmuch as the one
class preserved the five senses, which most people consider
1 Matt. XXV, 2 ]\j.itt. x.w.
^ 111 Gieck t = ten- The word employed signifies the index of a
sun-dial. Tr.

THE BANQUET OF THE TEN VIRGINS. 55
tlie gates of wisdom, pure and undefiled by sins ; but the
others, on the contrary, corrupted them by multitudes of
sins, defiling themselves with evil. For having restrained
them, and kept them free from righteousness, they bore a
more abundant crop of transgressions, in consequence of
which it came to pass that they were forbidden, and shut
out from the divine courts. For whether, on the one hand,
we do right, or, on the other, do wrong through these senses,
our habits of good and evil are confirmed. And as Thal-
lousa said that there is a chastity of the eyes, and of the
ears, and of the tongue, and so on of the other senses; so
here she who keeps inviolate the faith of the five pathways
of virtue—sight, taste, smell, touch, and hearing— is called
by the name of the five virgins, because she has kept the
five forms of tlie sense pure to Christ, as a lamp, causing the
light of holiness to shine forth clearly from each of them.
For the flesh is truly, as it w^ere, our five-lighted lamp,
which the soul will bear like a torch, when it stands before
Christ the Bridegroom, on the day of the resurrection, show-
ing her faith springing out clear and bright through all the
senses, as He Himself taught, saying,^ " I am come to send
fire on the earth'; and what will I if it be already kindled?"
meaning by the earth our bodies, in which He wished the
swift-moving and fiery operation of His doctrine to be
kindled. Now the oil represents wisdom and righteousness
for while the soul rains down unsparingly, and pours forth
these things upon the body, the light of virtue is kindled
unquenchably, making its good actions to shine before men,
so that our Father which is in heaven may be glorified."^
Chap. it.— Wliat the oil in the laiirps means.
Now they offered, in Leviticus,^ oil of this kind, " pure oil
olive, beaten for the light, to cau-se the lamps to burn continually,
without the veil . . . before the Lord." But
^ Luke xii. 49. The Latin version is certainly more accurate, " Quid
volo nisi vX accendatur 1 " Tr.
2 Matt V. 16. ^ Lev. xxiv. 2, 3.

56 THE WRITINGS OF METHODIUS.
tliey were commanded to liave a feeble light from the even-
ing to the morning. For their light seemed to resemble the
prophetic word, which gives encoiiragement to temperance,
being nourished by the acts and the faith of the people.
But the temple [in which the light was kept burning] refers
to "the lot of their inheritance,"^ inasmuch as a light can
shine in only one house. Therefore it was necessaiy that
it should be lighted before day. For he says,^ " [they shall
burn it] until the morning," that is, until the coming of
Olnrist. But the Sun of chastity and of righteousness hav-
ing arisen, there is no need of light.
So long, then, as this people treasured up nourisliment for
the light, supplying oil by their works, the light of contin-
ence was not extinguished among them, but was ever shining
and giving light in the " lot of their inheritance." But when
the oil failed, by their turning away from the faith to in-
continence, the light was entirely extinguished, so that the
virgins have again to kindle their lamps by light transmitted
from one to another, bringing the light of incorruption to
the world from above. Let us then supjily now the oil of
good works abundantly, and of prudence, being purged from
all corruption which would weigh us down; lest, while the
Bridegroom tarries, our lamps may also in like manner be
extinguished. For the delay is the interval which precedes
the appearing of Christ. Now the slumbering and sleeping
of the virgins signifies tlie departure from life; and the
midnight is the kingdom of antichrist, during which the
destroying angel passes over the houses.^ But the cry
which was made when it was said,* " Behold the bridegroom
Cometh, go ye out to meet him," is the voice which shall be
heard from heaven, and the trumpet, when the saints, all
their bodies being raised, shall be caught up, and shall go
on the clouds to meet the Lord.^
For it is to be observed that the word [of God] says, that
after the cry all the virgins arose, that is, that the dead shall
be raised after the voice which comes from heaven, as also
1 Ps. cv. 11.
'^ Lev. x.\iv. 3. ^ Exod. xi., xiL
* Matt. XXV. 6. * 1 Thess. iv. 16, 17.

THE BANQUET OF TEE TEN VIRGINS. 57
Paul intimates/ that " the Lord Himself shall descend from
heaven with a shout, with the voice of the archangel,
and with the trump of God : and the dead in Christ shall
rise first;" that is the tabernacles [bodies], for they died,
being put off by their souls. "Then we which are alive
shall be caught up together with them," meaning our souls.^
For we truly who are alive are the souls which, with the
bodies, having put them on again, shall go to meet Him in
the clouds, bearing our lamps trimmed, not with anything
alien and worldly, but like stars radiating the liglit of pru-
dence and continence, fuU of ethereal splendour.
Chap. v.— The reward of Virgiivity.
These, fair virgins, are the orgies of our mysteries;
these the mystic rites of those who are initiated in virginity;
these the "undefiled rewards"^ of the conflict of virginity.
I am betrothed to the Word, and receive as a reward the
eternal crown of immortality and riches from the Father;
and I triumph in eternity, crowned with the bright and un-
fading flowers of wisdom. I am one in the choir with Christ
dispensing His rewards in heaven, around the unbeginning
and never-ending King. I have become the torchbearer of
the unapproachable lights,* and I join with their company
in the new song of the archangels, showing forth the new
grace of the Church; for the Word says that the company of
virgins always follow the Lord, and have fellowship with
Him wherever He is. And this is what John signifies in
the commemoration of the hundred and forty-four thousand.-'*
Go then, ye virgin band of the new ages. Go, fill your
vessels with righteousness, for the hour is coming when ye
must rise and meet the bridegroom. Go, lightly leaving on
1 1 Thess. iv. 16.
- 1 Thess. iv. 17. Commentators have remarked on the peculiarity of
the interpretation. We give simply the writer's meaning. Tr.
3 Wisd. iv. 2.
* Although the Greek word is not tlie same as in 1 Tim. vi. 16, the
meaning is probably this rather than unquenchable, as it is rendered Ln
the Latin. Tr. ^ Rev. vii. 4, xiv. 4.

58 THE WRITINGS OF METHODIUS.
one side tlie fascinations and the pleasures of life, wliich
confuse and bewitch the soul; and thus shall ye attain the
promises, "This I swear by Ilim who has shown me the
way of life." This crown, woven by the prophets, T have
taken from the prophetic meadows, and offer to thee,
Arete.
Agathe having thus admirably brought her discourse to
an end, she said, and having been applauded for what she
had uttered. Arete again commanded Procilla to speak.
And she, rising and passing before the entrance, spoke thus.
DISCOUESE VIT.—Procilla.
Chap, l— What the true and seemly manner of -praising—
The Father greater than the Son, not in substance, but
in ordei— Virginity the lily—Faithful soids and
virgins, the one bride of the one Christ.
It is not lawful for me to delay, Arete, after such dis-
courses, seeing that I confide undoubtingly in the manifold
wisdom of God, which gives richly and widely to whom-
soever it wills. For sailors who have experience of the
sea declare that the same wind blows on all who sail ; and
that different persons, managing their course differently,
strive to reach different ports. Some have a fair wind ; to
others it blows across their course ; and yet both easily
accomplish their voyage. Now, in the same way, the
" understanding Spirit,^ l^oly, one only \lit. only begotten]," ^
gently breathing down from the treasures of the Father
above, giving us all the clear fair wind of knowledge, will
suffice to guide the course of our words without offence.
And now it is time for me to speak.
This, virgins, is the one true and seemly mode of
praising, when he who praises brings forward a witness
]>etter than all those who are praised. For thence one
may learn with certainty that the commendation is given
^ TTvivy.a liere. and for u-ind above. ^ AVisd. vii. 22.

THE BANQUET OF THE TEN VIRGINS. 59
not from favour, nor of necessity, nor from repute, but in
accordance with truth and an unflattering judgment. And
so the prophets and apostles, who spoke more fully con-
cerning the Son of God, and assigned to Him a divinity
above other men, did not refer their praises of Him to the
teaching of angels, but to Him, upon whom all authority
and power depend. For it was fitting that He who was
greater than all things after the Father, should have the
Father, wlio alone is greater than Himself,^ as His witness.
And so I will not bring forward the praises of virginity
from mere human report, but from Him who cares for us,
and who has taken up the whole matter, showing that He
is the husbandman of this grace, and a lover of its beauty,
and a fitting witness. And this is qu.ite clear, in the Song
of Songs, to any one who is willing to see it, where Christ
himself, praising those who are firmly established in vir-
ginity, says,^ " As the lily among thorns, so is my love
among the daughters ;" comparing the grace of chastity to
the lily, on account of its purity and fragrance, and sweet-
ness and joyousness. For chastity is like a sjmng flower,
always softly exhaling immortality from its wdiite petals.
Therefore He is not ashamed to confess that He loves the
beauty of its prime, in the following words :^ " Thou hast
ravished my heart, my sister, my spouse; thou hast ravished
my heart with one of thine eyes, with one chain of thy
neck. How fair is thy love, my sister, my spouse ! how
much better is thy love than wine ! and the smell of thine
ointments than all spices I Thy
lips, my spouse, drop
as the honeycomb ; honey and milk are under thy tongue ;
and the smell of thy garments is like the smell of Lebanon.
A garden enclosed is my sister, my spouse ; a spring shut
up, a fountain sealed."
These praises does Christ proclaim to those who have
come to the boundaries of virginity, describing them all
under the one name of His spouse ; for the spouse must
be betrothed to the Bridegroom, and called by His name.
And, moreover, she must be undefiled and unpolluted, as a
1 S. Jno. xiv. 28. ^ Cant. ii. 2. ^ Q.^^t. iv. 9-12.

60 THE WRITINGS OF METHODIUS.
garden sealed, in wliich all the odours of the fragrance of
heaven are grown, that Christ alone may come and gather
them, blooming with incorporeal seeds. For the Word
loves none of the things of the flesh, because He is not of
such a nature as to be contented with any of the things
which are corruptible, as hands, or face, or feet; but He
looks upon and delights in the beauty which is immaterial
and spiritual, not touching the beauty of the body.
Chap. ii.— The interpretation of that passage of tlie Canticles,
Chap), iv. vcr. 9-12.
Consider now, virgins, that, in saying to the bride,
" Thou hast ravished my heart, my sister, my spouse," He
shows the clear eye of the understanding, when the inner
man has cleansed it and looks more clearly upon the truth.
For it is clear to every one that there is a twofold power of
sight, the one of the soul, and the other of the body. But
the Word does not profess a love for that of tlie body, but
only that of the understanding, saying, " Thou hast ravished
my heart with one of thine eyes, with one chain of thy
neck ;" which means. By the most lovely sight of thy mind,
thou hast urged my heart to love, radiating forth from
within the glorious beauty of chastity. Now the chains of
the neck are necklaces which are composed of various
precious stones ; and the souls which take care of the
body, place around the outward neck of the flesh this
visible ornament to deceive those who behold ; but those
who live chastely, on the other hand, adorn themselves
within with ornaments truly composed of various precious
stones, namely, of freedom, of magnanimity, of wisdom, and
of love, caring little for those temporal decorations wdiich,
like leaves blossoming for an hour, dry up with the changes
of the body. For there is seen in man a twofold beauty,
of which the Lord accepts that which is within and is
immortal, saying, " Thou hast ravished my heart with one
chain of thy neck ;" meaning to show that He had been
drawn to love by the splendour of the inner man shinuig

THE BANQUET OF THE TEN VIRGINS. Gl
forth in its glory, even as the Psalmist also testifies, saying,
" The Kinij's daughter is all slorious within."^
CuAr. in.— Virgins being martyrs first among the comjjanions
of Christ.
Let no one suppose that all the remaining company of
those who have believed are condemned, thinking that we
who are virgins alone shall be led on to attain the promises,
not understanding that there shall be tril)es and families and
orders, according to the analogy of the faith of each. And
this Paul, too, sets forth, saying,^ " There is one glory of the
sun, and another glory of the moon, and another glory of
the stars : for one star differeth from another star in glory.
So also is the resurrection of the dead." And the Lord does
not profess to give the same honours to all; but to some He
promises that they shall be numbered in the kingdom of
heaven, to others the inheritance of the earth, and to others
to see the Father.^ And here, also. He announces that the
order and holy choir of the virgins shall first enter in company
with Him into the rest of the new dispensation, as into
a bridal chamber. For they were martyrs, not as bearing
the pains of the body for a little moment of time, but as
enduring them through all their life, not shrinking from
truly wrestling in an Olympian contest for the j)rize of
chastity; but resisting the fierce torments of pleasures and
fears and griefs, and the other evils of the iniquity of men,
they first of all carry off the prize, taking their place in the
higher rank of those who receive the promise. Undoubtedly
these are the souls whom the Word calls alone His
chosen spouse and His sister, but the rest concubines and
virgins and daughters, speaking thus :^ " There are threescore
queens and fourscore concubines, and virgins without num-
ber. My dove, my undefiled, is but one; she is the only one
of her mother, she is the choice one of her that bare her: the
daughters saw her and blessed her: yea, the queens and the
1 Ps. xlv. 14. 2 1 Cor. XV. 41, 42. ^ M^tt. v. 3-16.
* Cant. vi. 8, 9.

62 THE WRITINGS OF METHODIUS.
concubines, and they praised her." For there being plainly
many daughters of the Church, one alone is the chosen and
most precious in her eyes above all, namely, the order of
virgins.
Chap. iv.— TJie passage, Canticles vi. 8, 9, explained— Tlie
queens, the holy souls before the deluge— TJie concubines,
the souls of the jJrophets—The divine seed for spiritual
offspring in the boohs of the jyrophets— The nuptials of
the Word in the prophets as though clandestine.
Now if any one should have a doubt about these things,
inasmuch as the points are nowhere fully wrought out, and
should still wish more fully to perceive their spiritual signi-
ficance, namely, what the queens and the concubines and the
virgins are, we will say that these may have been spoken con-
cerning those who have been conspicuous for their righteous-
ness from the beginning throughout the progress of time; as
of those before the flood, and those after the flood, and so on
of those after Christ. The Church, then, is the spouse. The
queens are those royal souls before the deluge, Avho became
well-pleasing to God, that is, those about Abel and Seth and
Enoch. The concubines those after the flood, namely, those
of the prophets, in whom, before the Church was betrothed
to the Lord, being united to them after the manner of con-
cubines. He sowed true words in an incorrupt and pure
philosophy, so that, conceiving faith, they might bring fortli
to Him the spirit of salvation. For such fruits do the souls
bring forth with whom Christ has had intercourse, fruits
which bear an ever-memorable renown. For if you will
look at the books of Moses, or David, or Solomon, or Isaiah,
or of the prophets who follow, virgins, you will see what
offspring they have left, for the saving of life, from their
intercourse witli the Son of God. Hence the Word has with
deep perception called the souls of the prophets concubines,
because He did not espouse them openly, as He did the
Church, having killed for her the fatted calf.^
1 Luke XV. 23.

THE BANQUET OF THE TEN VIRGINS. 63
CRiVr. V. The sixty queens: loliy sixty, and why queens— The
excellence of the saints of the first age.
In addition to these matters, there is this also to be con-
sidered, so that nothing may escape us of things which are
necessary, why He said that the queens were sixty, and the
concubines eighty, and the virgins so numerous as not to be
counted from their multitude, but the spouse one. And first
let us speak of the sixty. I imagine that He named under the
sixty queens, those who had pleased God from the first-made
man in succession to Noah, for this reason, since these had no
need of precepts and laws for their salvation, the creation of
the world in six days being still recent. For they remem-
bered that in six days God formed the creation, and those
things which were made in paradise; and how man, receiv-
ing a command not to touch ^ the tree of knowledge, ran
aground, the author of evil having led him astray.^ Thence
he gave the symbolical name of sixty queens to those souls
who, from the creation of the world, in succession chose
God as the object of their love, and were almost, so to speak,
the offspring of the first age, and neighbours of the great
six days' work, from their having been born, as I said, im-
mediately after the six days. For these had great honour,
being associated with the angels, and often seeing God
manifested visibly, and not in a dream. For consider what
confidence Seth had towards God, and Abel, and Enos,
and Enoch, and Methuselah, and Noah, the first lovers of
righteousness, and the first of the first-born children who are
written in heaven,^ being thought worthy of the kingdom,
as a kind of first-fruits of the plants for salvation, coming
out as early fruit to God. And so much may suffice con-
cerning these.
1 This was Eve's testimony to the serpent, not the original com-
mand. Tr.
2 Gen. iii. 3. . 3 Heb. xi. 23.

64 THE WRITINGS OF METHODIUS.
Chap. vi.— The eighty concnlines, what— Tlie hnowlcdgc of
the Incarnation cormnunicated to the prophets.
It still remains to speak concerning the concubines. To
those who lived after the deluge the knowledge of God was
henceforth more remote, and they needed other instruction
to ward off the evil, and to he their helper, since idolatry
was already creeping in. Therefore God, that the race of
man might not be wholly destroyed, through forgetfulness
of the things which were good, commanded His own Son
to reveal to the prophets His own future appearance in
the world by the flesh, in which the joy and knowledge of
the spiritual eighth day^ shall be proclaimed, which would
bring the remission of sins and the resurrection, and that
thereby the passions and corruptions of men would be
circumcised. And, therefore, He called by the name of
the eighty virgins the list of the prophets from Abraham,
on account of the dignity of circumcision, which embraces
the mmiber eight, in accordance with which also the law is
framed; because they first, before the Church was espoused
to the Word, received the divine seed, and foretold the
circumcision of the spiritual eighth day.
Chap. VII.— T/ic Virgins^ the righteous ancients— Tlic Church,
the one only Si^ouse, more excellent than the others.
Now he calls by the name of virgins, who belong to a
countless assembly, those who, being inferior to the better
ones, have practised righteousness, and have striven against
sin with youthful and noble energy. But of these, neither
the queens, nor the concubines, nor the virgins, are compared
to the Church. For she is reckoned the perfect and
chosen one beyond all these, consisting and composed of all
the apostles, the Bride who surpasses all in the beauty of
^ Here, and in many other places, the prevalent niillenarian belief
of the fii'st centuries is expressed by Methodius. Tr»
2 This word, as being that employed in the E. T. of the Canticles,
Ls adopted throughout. It must be remembered, that, in this connec-
tion, it stands for viocvihis, and not for Trctpdhoi.—Tr.

THE BANQUET OF THE TEN VIRGINS. 65
youth and virginity. Therefore, also, she is blessed and
praised by all, because she saw and heard freely what those
desired to see, even for a little time, and saw not, and to
hear, but heard not. For " blessed," said our Lord to His
disciples,^ " are your eyes, for they see ; and your ears, for
they hear. For verily I say unto you, That many prophets
have desired to see those things which ye see, and have not
seen them ; and to hear those things which ye hear, and
have not heard them." For this reason, then, the prophets
count them blessed, and admire them, because the Church
was thought worthy to participate in those things which
they did not attain to hear or see. For " there are three-
score queens, and fourscore concubines, and virgins without
number. My dove, my undefiled, is but one."^
Chap. viii.—The human nature of Christ His one dove.
Can any one now say otherwise than that the Bride is the
undefiled flesh of the Lard, for the sake of which He left the
Father and came down here, and was joined to it, and, beincr
incarnate, dwelt in it ? Therefore He called it figuratively
a dove, because that creature is tame and domestic, and
readily adapts itself to man's mode of life. For she alone,
so to speak, was found spotless and undefiled, and excellinfr
all in the glory and beauty of righteousness, so that none
of those who had pleased God most perfectly could stand
near to her in a comparison of virtue. And for this reason
she was thought worthy to become a partaker of the kingdom
of the Only-begotten, being betrothed and united to
Him. And in the forty-foui"th psalm,^ the queen who,
chosen out of many, stands at the right hand of God,
clothed in the golden ornament of virtue, whose beauty
the King desired,* is, as I said, the undefiled and blessed
flesh, which the Word Himself carried into the heavens,
and presented at the right hand of God, " ^\Tought about
with divers colours," that is, in the pursuits of immortality,
1 Matt. xiii. IG. 17. 2 Cant. vi. 8, 9.
^ The forty-fifth in our arrangement.
* Ps. xlv. 2.

6o THE WRITINGS OF METHODIUS.
which he calls symbolically golden fringes. For since
this garment is A'^ariegated and woven of various virtues, as
chastity, prudence, faith, love, patience, and other good
things, which, covering, as they do, the unseemliness of
the flesh, adorn man with a golden ornament.
Chap. ix.— The Virgins immediately after the Queen and
Spuusc.
Moreover, we must further consider wdiat the Spirit
delivers to us in the rest of the psalm, after the enthroniza-
tion of the manhood assumed by the Word at the right
hand of the Father. " The virgins," He says,^ " that be her
fellows shall bear her company, and shall be brought unto
thee. With joy and gladness shall they be brought, and
shall enter into the King's palace." Now, here the Spirit
seems quite plainly to praise virginity, next, as we have
explained, to the Bride of the Lord, who promises that the
virgins shall approach second to the Almighty with joy and
gladness, guarded and escorted by angels. For so lovely
and desirable is in truth the glory of virginity, that, next to
the Queen, w^hom the Lord exalts, and presents in sinless
glory to the Father, the choir and order of virgins bear her
company, assigned to a place second to that of the Bride.
Let these efforts of mine to speak to thee, Arete, concerning
chastity, be engraven on a monument.
And Procilla having thus spoken, Thekla said. It is my
turn after her to continue the contest ; and I rejoice, since
I too have the favouring wisdom of words, perceiving that
I am, like a harp, inwardly attuned, and prepared to speak
with elegance and propriety.
Arete.—I most willingly hail thy readiness, Thekla, in
which I confide to give me j&tting discourse, in accordance
with thy powers ; since thou wilt yield to none in universal
philosophy and instruction, instructed by Paul in what is
fitting to say of evangelical and divine doctrine.
1 Ps. xlv. 15, IG.

THE BANQUET OF THE TEN VIRGINS. 67
DISCOUESE VIII.—Thekxa.
Chap. i.— Methodius' derivation of the word -xapOma : wholly
divine— Virtue, in Greek apirri, whence so called.
WeU, then, let us first say, beginning from the origin of
the name, for what cause this supreme and blessed pursuit
was called

68 THE WRITINGS OF METHODIUS.
Chap. n. Tlic lofty mind and constancy of the sacred Virgins
— The introduction of Virgins into the hlcsscd abodes
before others.
Those who take a downward flight, and fall into pleasures,
do not desist from grief and labours until, through their
passionate desires, they fulfil the want of their intemperance,
and, being degraded and shut out from the sanctuary, they
are removed from the scene of truth, and, instead of pro-
creating children with modesty and temperance, they rave
in the wild pleasures of unlawful amours. But those who,
on light wing, ascend into the supramundane life, and see
from afar what other men do not see, the very pastures of
immortality, bearing in abundance flowers of inconceivable
beauty, are ever turning themselves again to the spectacles
there ; and, for this reason, those things are thought small
which are here considered noble—such as wealth, and glory,
and birth, and marriage ; and they think no more of those
things [than of the most ordinary things of life]. But yet
if any of them should choose to give up their bodies to
wild beasts or to fire, and be punished, they are ready to
have no care for pains, for the desire of them or the fear of
them ; so that they seem, while in the world, not to be in
the world, but to have already reached, in thought and hi
the tendency of their desires, the assembly of those who are
in heaven.
Now it is not right that the wing of virginity should, by
its own nature, be weighed down upon the earth, but that
it should soar upwards to heaven, to a pure atmosphere,
and to the life which is akin to that of angels. Whence
also they, first of all, after their call and departure hence,
who have rightly and faithfully contended as virgins for
Christ, bear away the prize of victory, being crowned by
Him with the flowers of immortality. For, as soon as their
souls have left the world, it is said that the angels meet
them with much rejoicing, and conduct them to the very
pastures already spoken of, to wliich also they were longing
to come, contemplating them in imagination from afar, when,

THE BANQUET OF THE TEN VIRGINS. 69
while they were yet dwelling in their bodies, they appeared
to them divine.
Chap. hi.— The lot and inheritance of Virginity.
Furthermore, when they have come hither, they see wonder-
ful and glorious and blessed things of beauty, and such as
cannot be spoken to men. They see there righteousness
itseK and prudence, and love itself, and truth and temperance,
and other flowers and plants of wisdom, equally splendid,
of which we here behold only the shadows^ and apparitions,
as in dreams, and think that they consist of the actions of
men, because there is no clear image of them here, but only
dim copies, which themselves we see often when making
dark copies of them. For never has any one seen with his
eyes the greatness, or the form or the beauty of righteous-
ness itself, or of understanding, or of peace ; but there, in
Him whose name is "I AM,"^ they are seen perfect and
clear, as they are. For there is a tree of temperance itself,
and of love, and of understanding, as there are plants of the
fruits which grow here—as of grapes, the pomegranate, and
of apples ;
and so, too, the fruits of those trees are gathered
and eaten, and do not perish and wither, but those who gather
them grow to immortality and a likeness to God. Just as
he from whom all are descended, before the fall and the
blinding of his eyes, being in paradise, enjoyed its fruits, God
appointing man. to dress and to keep the plants of wisdom.
F'or it was entrusted to the first Adam to cultivate those
fruits. Now Jeremiah saw that these things exist specially
in a certain place, removed to a great distance from our
world, where, compassionating those who have fallen from
that good state, he says :^ " Learn where is wisdom, where is
^ The influence of Plato is traceable, here and elsewhere, throughout
the works of Methodius. It has been fully examined ia the able work
of Jahn, Methodius Platonizans.— Tr.
2 Exod. iii. 14.
3 Baruch, iii. 14, 15. The apocryphal book of Baruch, as bearing
the name of the companion of Jeremiah, was usually quoted, in the
second and third centuries, as the work of that great prophet. Tr.

70 THE WRITINGS OF METHODIUS.
strength, where is understanding ; that thou mayest know
also where is length of days, and life, where is the light of
the eyes, and peace. Who hath found out her place ? or
who hath come into her treasures ?" The virgins having
entered into the treasures of these things, gather the reason-
able fruits of the virtues, sprinkled with manifold and well-
ordered lights, which, like a fountain, God throws up over
them, irradiating that state with unquenchable lights. And
they sing harmoniously, giving glory to God. For a pure
atmosphere is shed over them, and one which is not
oppressed by the sun.
Chap. rv. Exhortation to the cultivation of Virginity— The
IxLssage, Rev. xii. 1-6, is proposed to he examined.
Now, then, Virgins, daughters of undefiled temperance,
let us strive for a life of blessedness and the kingdom of
heaven. And do ye unite with those before you in an ear-
nest desire for the same glory of chastity, caring little for
the things of this life. For immortality and chastity do not
contribute a little to happiness, raising up the flesh aloft,
and drying up its moisture and its clay-like weight, by a
greater force of attraction. And let not the uncleanness
which you hear creep in and weigh you down to the earth
nor let sorrow transform your joy, melting away your hopes
in better things ; but shake off incessantly the calamities
which come upon you, not defiling your mind with lamenta-
tions. Let faith conquer wholly, and let its light drive
away the visions of evil which crowd around the heart.
For, as when the moon brightly shining fills the heaven
with its light, and all the air becomes clear, but suddenly
the clouds from the west, enviously rushing in, for a little
while overshadow its light, but do not destroy it, since they
are immediately driven away by a blast of the wind; so ye
also, when causing the light of chastity to shine in the world,
although pressed upon by afflictions and labours, do not grow
weary and abandon your hopes. For the clouds which come

THE BANQUET OF THE TEN VIRGINS. 71
from the Evil One are driven away by the Spirit/ if ye, like
your Mother, who gives birth to the male Virgin in heaven,
fear nothing the serpent that lies in wait and plots against
you ; concerning whom I intend to discourse to you more
plainly ; for it is now time.
John, in the course of the Apocalypse, says •} " And there
appeared a great wonder in heaven ; a woman clothed with
the sun, and the moon under her feet, and upon her head a
crown of twelve stars : and she, being with child, cried,
travailing in birth, and pained to be delivered. And there
appeared another wonder in heaven; and behold a great red
dragon, having seven heads and ten horns, and seven crowns
upon his heads. And his tail drew the third part of the stars
of heaven, and did cast them to the earth : and the dragon
stood before the woman which was ready to be delivered, for
to devour her child as soon as it was born. And she brought
forth a man-child, who was to rule all nations with a rod of
iron : and
her child was caught up unto God, and to His
throne. And the woman tied into the wilderness, where she
hath a place prepared of God, that they should feed her
there a thousand two hundred and threescore days." So
far we have given, in brief, the history of the woman and
the dragon. But to search out and explain the solution of
them is beyond my powers. Nevertheless, let me venture,
trusting in Him who commanded to search the Scriptures.^
If, then, you agree with this, it will not be difficidt to under-
take it ; for you will quite pardon me, if I am unable suffi-
ciently to explain the exact meaning of the Scripture.
CilAP. v. Tlie woman vjlio brings forth, to ivhom the dragon
is opposed, the Church—Her adornment and grace.
The w^oman who appeared in heaven clothed with the
sun, and crowned with twelve stars, and having the moon
for her footstool, and being with child, and travailing in
*• The same word in the text which is translated wind : -T^-vivt^a..
The play upon the word cannot be preserved in the translation. Tr.
2 Eev, xii. 1-6. ^ St Jno. v. 39.

72 THE WRITINGS OF METHODIUS.
birth, is certainly, according to the accurate interpretation,
our mother, virgins, being a power by herself distinct
the prophets, according to the
from her children ; whom
aspect of their subjects, have called sometimes Jerusalem,
sometimes a Britle, sometimes Mount Zion, and sometimes
the Temple and Tabernacle of God. For she is the power
which is desired to give light in the prophet, the Spirit
crying to her:^ "Arise, shine; for thy light is come, and
the glory of the Lord is risen upon thee. For, behold,
the darkness shall cover the earth, and gross darkness the
people : but the Lord shall arise upon thee, and His glory
shall be seen upon thee. And the Gentiles shall come to
thy light, and kings to the brightness of thy rising. Lift up
thine eyes round about, and see ; all they gather themselves
together, they come to thee : thy sons shall come from far,
and thy daughters sliall be nursed at thy side." It is the
Church whose children shall come to her with all speed
after the resurrection, running to her from all quarters. She
rejoices receiving the light which never goes down, and
clothed with the briglitness of the Word as with a robe.
For with what other more precious or honourable ornament
was it becoming that the queen should be adorned, to be led
as a Bride to the Lord, when she had received a garment of
light, and therefore was called by the Father? Come, then,
let us go forward in our discourse, and look upon this mar-
vellous woman [of the Apocalypse] as upon virgins prepared
for a marriage, pure and undefiled, perfect and radiating a
permanent beauty, wanting nothing of the brightness of
light ; and instead of a dress, clothed with light itseK; and
instead of precious stones, her head adorned with shining
stars. For instead of the clothing which we have, she had
light ; and for gold and brilliarnt stones, she had stars ; but
stars not such as those which are set in the visible heaven,
but better and more resplendent, so that these may rather
be considered as their images and likenesses.
1 Is. Ix. 1-4.

THE BANQUET OF THE TEN VIRGINS. 73
Chap. vi.— The woi'lcs of the Church, the hringing forth of
children in Baptism—The moon in Baptism, the full
moon of Christ's p)assion.
Now the statement that she stands upon the moon, as I
consider, denotes the faith of those who are cleansed from
corruption in the laver [of regeneration], because the light
of the moon has more resemblance to tepid water, and all
moist substance is dependent upon her. The Church, then,
stands upon our faith and adoption, under the figure of the
moon, until the fulness of the nations come in, labouring
and bringing forth natural men as spiritual men ; for which
reason too she is a mother. For just as a woman receiving
the unformed seed of a man, within a certain time brings
forth a perfect man, in the same way, one should say, does
the Church conceive those who flee to the Word, and, form-
ing them according to the likeness and form of Christ, after
a certain time produce them as citizens of that blessed state.
Whence it is necessary that she should stand upon the
laver, bringing forth those who are washed in it. And in
this way the power which she has in connection with the
laver is called the moon ((tsXj^vjj), because the regenerate shine
being renewed with a new ray (ffsAag), that is, a new light.
Whence, also, they are by a descriptive term called newlyenlightened
(vsopc/jr/oTo/); the moon ever showing forth anew
to them the spiritual full moon, namely, the period and the
memorial of the passion, until the glory and the perfect
light of the great day arise.
Chap. vii.— Tlie child of the looman in the Apocahjpse not
Christ, but the faithful who are horn in the laver.
If any one (for there is no difficulty in speaking distinctly)
should be vexed, and reply to what we have said : " But
how, virgins, can this explanation seem to you to be
according to the mind of Scripture, when the Apocalypse
plainly defines that the Church brings forth a male, while

74 THE WRITINGS OF METHODIUS.
you teacli tliat her labour-pains have their fulfihnent in those
who are washed in the laver?" We will answer, But, O
faultfinder, not even to you will it be possible to show that
Clirist Himself^ is the one who is born. For long before
the Apocalypse, the mystery of the Incarnation of the Word
was fulfilled. And John speaks concerning things present
and things to come. But Christ, long ago conceived, was not
caught up to the throne of God when He was brought forth,
from fear of the serpent injuring Him. But for this was
He begotten, and Himself came down from the throne
of the Father, that He should remain and subdue the dragon
who made an assault upon the flesh. So that you also must
confess that the Church labours and gives birth to those
who are baptised. As the Spirit says somewhere in Isaiah i^
"Before she travailed, she brought forth; before her pain
came, she was delivered of a man-child. Who hath heard
such a thing? who hath seen such things? Shall the
earth be made to bring forth in one day? or shall a nation
be born at once? for as soon as Zion travailed, she brought
forth her children." [In the LXX. "a male."] From whom
did he flee? Surely from the dragon, that the spiritual
Zion might bear a masculine people, who should come back
I'rom the passions and weakness of women to the unity of
the Lord, and grow strong in manly virtue.
Chap. viii.— Thefaifhful in BajAism males, configured to
Christ— The Saints themselves Christ's.
Let us then go over the gTound again from the beginning,
untn we come in course to tlie end, explaining what we
have said. Consider if the passage seems to you to be
explained to your mind. For I think that the Church is
here said to give birth to a male; since the enlightened [the
baptised] receive the features, and the image, and the man-
liness of Christ, the likeness of the form of the Word being
'^ It is liardly necessary to observe, that amid many interpretations
of the passage, this which j\Iethodius condemns is ^Ji'ohahly the true
one, as it is certainly the most natural. Tr. ^ ig. ixvi. 7, 8.

THE BANQUET OF THE TEN VIRGINS. 75
stamped -apon them, and begotten in them by a true know-
ledge and faith, so that in each one Christ is spiritually
born. And, therefore, the Church swells and travails in
bii-th until Christ is formed in us,^ so that each of the saints,
by partaking of Christ, has been born a Christ. According
to which meaning it is said in a certain Scripture,^ " Touch
not mine anointed [p^p/ffrwi/], and do my prophets no harm,"
as though those who were baptised into Christ had been
made Christs [anointed] by communication of the Spirit,
the Church contributing here their clearness and transfor-
mation into the image of the Word. And Paul confirms
this, teaching it plainly, where he says:^ "For this cause T
bow my knees unto the Father of our Lord Jesus Christ, of
whom the whole family in heaven and earth is named, that
He would grant you, according to the riches of His glory,
to be strengthened with might by His Spirit in the inner
man; that Christ may dwell in your hearts by faith." For
it is necessary that the word of truth should be imprinted
and stamped upon the souls of the regenerate.
Chap. ix.— The Son of God, who ever is, is to-day hcgoffen in
the minds and sense of the faithful.
Now, in perfect agreement and correspondence with what
has been said, seems to be this which was spoken by the
Father from above to Christ when He came to be baptised
in the water of the Jordan, " Thou art my son : this day
have I befjotten thee;"^ for it is to be remarked that He was
declared to be His Son unconditionally, and without regard
to time ; for He says " Thou art," and not " Thou hast
become," showing that He had neither recently attained to
the relation of Son, nor again, having begun before, after
this had an end, but having been previously begotten,^ that
He was to be, and was the same. But the expression,
1 Gal. iv. 19. 2 pg, cv. 15. ^ gph. iii. 14-17. * Ps. ii. 7.
^ Certain phrases like tliis have led to the opinion that Methodius
was inclined to Arianism. There is no ground for the supposition.
In the writer's mind, as is clear from the previous statements, the
previous generation was eternal. Tr.

76
THE WRITINGS OF METHODIUS.
" This day have I begotten thee," signifies that He willed
that He who existed before the ages in heaven should be
begotten on the earth—that is, that He who was before
unknown should be made known. Now, certainly, Christ
has never yet been born in those men who have never per-
ceived the manifold wisdom of God— that is, has never been
known, has never been manifested, has never ax^peared to
them. But if these also should perceive the mystery of
grace, then in them too, when they were converted and
believed. He would be born in knowledge and understanding.
Therefore from hence the Church is fitly said to form
and beget the male Word in those who are cleansed [in the
baptismal font]. So far I have spoken according to my
ability concerning the travail of the Church ; and here we
must change to the subject of the dragon and the other
matters. Let us endeavour, then, to explain it in some
measure, not deterred by the greatness of the obscurity of
the Scripture; and if anything difficult comes to be con-
sidered, I will again help you to cross it like a river.
Chap. x.— The dragon, the devil— The stars striiek from
heaven hj the tail of the dragon, heretics— The numlers
of the Trinity, that is, the 2^crsons numbered—Errors
concerning tliem.
The dragon, which is great, and red, and cunning, and
manifold, and seven-headed, and horned, and draws down
the third part of the stars, and stands ready to devour the
child of the woman who is travailing, is the devil, who lies
in wait to destroy the Christ-accepted mind of the baptised,
and the image and clear features of the Word which had
been brought forth in them. But he misses and fails of his
prey, the regenerate being caught up on high to the throne
of Qod—that is, the mind of those who are renovated is
lifted up around the divine seat and the basis of truth
against which there is no stumbling, being taught to look
upon and regard the things which are there, so that it may
not be deceived by the dragon weighing them down. For

THE BANQUET OF THE TEN VIRGINS. 11
it is not allowed to him to destroy those whose thoughts
and looks are upwards. And the stars, which the dragon
touched with the end of his tail, and drew them down to
earth, are the bodies of heresies ;
for we must say that the
stars, which are dark, obscure, and falling, are the assemblies
of the heterodox; since they, too, wish to be acquainted with
the heavenly ones, and to have believed in Christ, and to
have the seat of their soul in heaven, and to come near to
the stars as children of light. But they are dragged down,
being shaken out by the folds of the dragon, because they
did not remain within the triangular forms of godliness,
falling away from it with respect to an orthodox service.
Whence also they are called the third part of the stars, as
having gone astray with regard to one of the three Persons
of the Trinity. As when they say, like Sabellios, that the
Almighty Person of the Father Himself suffered;^ or as
when they say, like Artemas, that the Person of the Son
was born and manifested only in appearance j^ or when they
contend, like the Ebionites, that the prophets spoke of the
Person of the Spirit, of their own motion. For of Marcion
and Valentinus, and those about Elkesaios and others, it
is better not even to make mention.
Chap. xi.— The woman with the male child in the wilderness
the Church— The wilderness belongs to Virgins and
Saints— The loerfection of numbers and mysteries— TJie
equality and perfection of the number six—The number
six related to Christ— From this number, too, the
creation and harmony of the world comiAeted.
Now she who brings forth, and has brought forth, the
masculine Word in the hearts of the faithful, and who passed,
undefiled and uninjured by the wrath of the beast, into the
wilderness, is, as we have explained, our mother the Church.
And the v\^ilderness into which she comes, and is nourished
for a thousand two hundred and sixty days, which is truly
^ Patripassianism : nearly the same as Sabellianism. Tr.
' Aox5j(7£/, hence Docetce.—Tr.

78 THE WRITINGS OF METHODIUS.
waste and unfruitful of evils, and barren of corruption, and
difficult of access and of transit to tlie multitude ; but fruit-
ful and abounding in pasture, and blooming and easy of
access to the boly, and full of wisdom, and productive of
life, is tliis most lovely, and beautifully wooded and wellwatered
abode of Arete [virtue]. Here the south wind
awakes, and the north wind blows, and the spices How out,^
and all things are filled with refreshing dews, and crowned
with the unfading plants of immortal life ; in which we now
gather flowers, and weave with sacred fingers the purple and
glorious crown of virginity for the queen. For the Bride of
the Word is adorned with the fruits of virtue. And the
thousand two hundred and sixty days that we are staying
here, virgins, is the accurate and perfect understanding
concerning the Father, and the Son, and the Spirit, in which
our mother increases, and rejoices, and exults throughout
this time, until the restitution of the new dispensation, when,
coming into the assembly in the heavens, she will no longer
contemplate the I AM through the means of [human] knowledge,
but will clearly behold entering in together with
Christ. For a thousand,^ consisting of a hundred multiplied
by ten, embraces a full and perfect number, and is a symbol
of the Father Himself, who made the universe by Himself,
and rules all things for Himself. Two hundred embraces
two perfect numbers united together, and is the symbol of
the Holy Spirit, since He is the Author of our knowledge of
the Son and the Father. But sixty has the number six
multiplied by ten, and is a symbol of Christ, because the
number six proceeding^ from unity is composed of its proper
parts, so that nothing in it is wanting or redundant, and is
complete when resolved into its parts. Thus it is necessary
that the number six, when it is divided into even parts by
1 Cant. iv. IH.
2 Methodius is not the first or the last who has sought to explore the
mystery of numbers. An interesting and profound examination of
the subject will he found in Biihr's Symbolik ; also in Delitzsch's Bib.
Psychology.—Tii.
^ i.e. in a regular arithmetical progression.

THE BANQUET OF THE TEN VIRGINS. 10
even parts, sliould again make up tlie same quantity from
its separated segments.^ For, first, if divided equally, it
makes three ; then, if divided into three parts, it makes two
and again, if divided by six, it makes one, and is again col-
lected into itself. For when divided into twice three, and
three times two, and six times one, when the three and the
two and the one are put together, they complete the six
again. But everything is of necessity perfect which neither
needs anything else in order to its completion, nor has any-
thing over. Of the other numbers, some are more than per-
fect, as twelve. For the half of it is six, and the third four,
and the fourth three, and the sixth two, and the twelfth one.
The numbers into w^hicli it can be divided, when put together,
exceed twelve, this number not having preserved itself equal
to its parts, like the number six. And those which are im-
perfect, are numbers like eight. For the half of it is four,
and the fourth two, and the eighth one. Now the numbers
into which it is divided, when put together, make seven, and
one is wanting to its completion, not being in all points
harmonious with itself, like six, which has reference to the
Son of God, who came from the fulness of the Godhead into
a human life. For having emptied Himself,^ and taken upon
Him the form of a slave. He was restored again to His former
perfection and dignity. For He being humbled, and appar-
ently degraded, was restored again from His humiliation
and degradation to His former completeness and greatness,
having never been diminished from His essential per-
fection.
Moreover, it is evident that the creation of the world was
accomplished in harmony with this number, God having
made heaven and earth, and the things which are in them,
in six days ; the word of creative power containing the
number six, in accordance with which the Trinity is the
maker of bodies. For length, and breadth, and depth make
up a body. And the number six is composed of triangles.
On these subjects, however, there is not sufficient time at
' i.e. its divisors or dividends.
2 " Made Himself of no reputation."—E. T., Phil. ii. 7.

80 THE WRITINGS OF METHODIUS.
present to enlarge with accuracy, for fear of letting the main
subject slip, in considering that which is secondary.
Chap. xii.— Virgins arc called to the imitation of the Church
in ilie tvildcrness overcoming the dragon.
The Church, then, coming hither into this wilderness, a
place unproductive of evils, is nourished, flying on the
heavenward wings of virginity, which the Word called the
" wings of a great eagie,"^ having conquered the serpent,
and driven away from her full moon the wintry clouds. It
is for the sake of these things, meanwhile, that all these
discourses are held, teaching us, fair virgins, to imitate
according to our strength our mother, and not to be troubled
by the pains and changes and afflictions of life, that you
may enter in exulting with her into the bride-chamber,
showing your lamps. Do not, therefore, lose courage on
account of the schemes and slanders of the beast, but
bravely prepare for the battle, armed with the helmet of
salvation,- and the breastplate, and the greaves. For you
will bring upon him an immense consternation when you
attack him with gi-eat advantage and courage; nor will he
at all resist, seeing his adversaries set in array by One more
powerful; 1)ut the many-headed and many-faced beast will
immediately allow you to carry off the spoils of the seven
contests :
" Lion in front, but dragon all behind,
And in the midst a she-goat breathing forth
Profuse the violence of flaming fire.
Her slew BeUerophon in truth. And this
Slew Christ the King ; for many she destroyed,
Nor could they bear the fetid foam which burst
From out the fountain of her horrid jaws ;"^
unless Christ had first weakened and overcome her, making
lier powerless and contemptible before us.
" Ezek. xvii. 3.
^ p^pi). vi_ n. 3 ii,^,,, //, ^.\ ig^^

THE BAMQUET OF THE TEN VIRGINS. 81
Chap. xiii.— Tlie seven crowns of the Beast to he taken aioay
hy victorious ChcLstity—The ten crowns of the Dragon,
the vices opposed to the Decalogue— The ojmiion of Fate
the greatest evil.
Therefore, taking to you a masculine and sober mind,
oppose your armour to the swelling beast, and do not at all
give way, nor be troubled because of his fury. For you will
have immense glory if you overcome him, and take away
the seven crowns which are upon him, on account of which
we have to struggle and wrestle, according to our teacher
Paul. For she who having first overcome the devil, and
destroyed his seven heads, becomes possessed of the seven
crowns of virtue, having gone through the seven great
struggles of chastity. For incontinence and luxury is a head
of the dragon; and whoever bruises this is wreathed with the
crown of temperance. Cowardice and weakness is also a
head; and he who treads upon this carries off the crown of
martyrdom. Unbelief and folly, and other similar fruits of
wickedness, is another head; and he who has overcome
these and destroyed them carries off the honours connected
with them, the power of the dragon being in many ways
rooted up. Moreover, the ten horns and stings which he
was said to have upon his heads are the ten opposites,
virgins, to the Decalogue, by which he was accustomed to
gore and cast down the souls of many imagining and con-
triving things in opposition to the law, " Thou shalt love
the Lord thy God,"^ and to the other precepts which follow.
Consider now the fiery and bitter horn of fornication, by
which he casts down the incontinent; consider adultery,
consider falsehood, covetousness, theft, and the other sister
and related vices, which flourish by nature around his
murderous heads, which if you root out with the aid of
Christ, you will receive, as it were, divine heads, and will
bloom with the crowns gained from the dragon. For it is
our duty to prefer and to set forward the best things, who
^ Deut. vi. 5.
F

82 THE WRITINGS OF METHODIUS.
have received, above the earth-born, a commanding and
vohmtary mind, and one free from all necessity, so as to
make choice like masters of the things which please us, not
being in bondage to fate or fortune. And so no man would
be master of himself and good, unless selecting the human
example of Christ, and bringing himself to the likeness of
Him, he should imitate Him in his manner of life. For of
all evils the greatest which is implanted in many is that
which refers the causes of sins to the motions of the stars,
and says that our life is guided by the necessities of fate, as
those say who study the stars, with much insolence. For
they, trusting more in guessing than in prudence, that is, in
something between truth and falsehood, go far astray from
the sight of things as they are. Whence, if you permit me,
Arete, now that I have completed the discourse which
you, my mistress, appointed to be spoken, I will endeavour,
with your assistance and favour, to examine carefully the
position of those who are offended, and deny that we speak
the truth, when we say that man is possessed of free will,
and prove that
By their own fault,"'-
" They perisli self-destroyed,
choosing the pleasant in preference to the expedient.
Arete.—I do permit you and assist you; for your discourse
will be perfectly adorned when you have added this to it.
Chap. XIV.— The doetrine of Mathematicians not wholly tu he
despised, when they arc concerned about the knowledge
of the Stars— The twelve signs of the Zodiac mythical
names.
Thclda.—Resuming then, let us first lay bare, in speaking
of those things according to our power, the imposture of
those who boast as though they alone had comprehended
from what forms the heaven is arranged, in accordance with
the hypothesis of the Chaldeans and Egyptians. For they
say that the circumference of the world is likened to the
1 Horn. Od. i. 7.

THE BANQUET OF THE TEN VIRGINS, 83
tiTrnings of a well-rounded globe, the earth having a central
point. For its outline being spherical, it is necessary, they
say, since there are the same distances of the parts, that the
earth should be the centre of the universe, around which, as
being older, the heaven is whirling. For if a circumference
is described from the central point, which seems to be a
circle (for it is impossible for a circle to be described with-
out a point, and it is impossible for a circle to be without
a point), surely the earth consisted before all, they say,
in a state of chaos and disorganization. Now certainly the
wretched ones were overwhelmed in the chaos of error,
"because that, when they knew God, they glorified Him
not as God, neither were thankful; but became vain in
their imaginations, and their foolish heart was darkened f^
and their wise men said that nothing earth-born was more
honourable or more ancient than the Olympians. Whence
they are not mere children who know Christ, like the
Greeks, who, burying the truth in fables and fictions, rather
than in artistic words, ascribing human calamities to the
heavens, are not ashamed to describe the circumference of
the world by geometrical theorems and figures, and explain
that tl^ heaven is adorned with the images of birds and of
animals tliat live in water and on dry land, and that the
qualities of the stars were made from the calamities of the
men of old, so that the movements of the planets, in their
opinion, depended upon the same kind of bodies. And they
say that the stars revolve around the nature of the twelve
signs of the Zodiac, being drawn along by the passage of the
circle of the Zodiac, so that through their intermingling they
see the things which happen to many, according to their
conjunctions and departures, their rising and setting.
For the whole heaven being spherical, and having the
earth for its central point, as they think, because all the
straight lines from the circumference falling upon the earth
are equal to one another, holds back from the circles which
surround it, of which the meridian is the greatest; and the
second, which divides it into two equal parts, is the horizon
1 Rom. i. 21.

84 THE WRITINGS OF METHODIUS.
and the third, which separates these, the equinoctial; and
on each side of this the two tropics, the summer and the
winter—the one on the north, and the other on the south.
Beyond is that which is called the axis, around which are
the greater and lesser Bears, and beyond them is the tropic.
And the Bears, turning about themselves, and weighing
upon the axis, which passes through the poles, produce the
motion of the whole world, having their heads against each
other's loins, and being untouched by our horizon.
Then they say that the Zodiac touches all the circles,
making its movement diagonally, and that there are in it
a number of signs, which are called the twelve signs of the
Zodiac, beginning with the Ptam, and going on to the Fishes,
which, they say, were so determined from mythical causes ;
saying that it was the Eam that conveyed Helle, the daughter
of Athamas, and her brother Pliryxos into Scythia; and that
the head of the Ox is in honour of Zeus, who, in the form of
a Bull, carried over Europe into Crete ; and they say the
circle called the Galaxy, or milky way, which reaches from
the Fishes to the Eam, was poured forth for Herakles from
the breasts of Hera, by the commands of Zeus. And thus,
according to them, there was no natal destiny before
Europe or Phryxos, and the Dioscuroi,^ and the other signs
of the Zodiac, which were placed among the constellations,
from men and beasts. But our ancestors lived without
destiny. Let us endeavour now to crush falsehood, like
physicians, taking its edge off, and quenching it with the
healing medicine of words, here considering the truth.
CiiAP. XV. Arguments from the novelty of Fate and Generation—
That golden age, early men— Solid arguments
against the Mathematicians.
If it were better, wretched ones, that man sliould be
subject to [the star of] his birth, than that he should not,
why was not liis generation and birth from the very time
^ Castor iiiid PoUu.x.

THE BANQUET OF THE TEN VIRGINS. 85
when tlie race of man began to be ? And if it was, what is
the need of those which had lately been placed among the
stars, of the Lion, the Crab, the Twins, the Virgin, the Bull,
the Balance, the Scorpion, the Eam, the Archer, the Fishes,
the Goat, the Watercarrier, Perseus, Cassiopeia, Cepheus,
Pegasus, Hydra, the Eaven, the Cup, the Lyre, the Dragon,
and others, from which you introduce, by your instructions,
many to the knowledge of mathematics, or, rather, to a
knowledge which is anathema?^ Well, then, either there
was generation among those before, and the removal of
these [creatures above] was absurd ; or else there was not,
and God changed human life into a better state and government
than that of those who before that lived an inferior
life. But the ancients were better than those of the present
time ; whence theirs was called the golden age. There was
then no natal destiny.
If the sun, driving through the circles and passing along
the signs of the Zodiac in his annual periods, accompL'shes
the changes and turnings of the seasons, how did those who
were born before the signs of the Zodiac were placed among
the stars, and the heaven w^as adorned with them, continue
to exist, when summer, autumn, winter, and spring, were not
as yet separated from each other, by means of which the
body is increased and strengthened ? But they did exist,
and were longer lived and stronger than those who live
now, since God then disposed the seasons in the same
manner. The heaven was not then diversified by sucli
shapes.
If the sun and the moon and the other stars were made
for the division and protection of the members of the time,^
and for the adornment of the heaven, and the changes of
the seasons, they are divine, and better than men ;
for these
must needs pass a better life, and a blessed and peaceful
one, and one which far exceeds our own life in righteous-
ness and virtue, observing a motion which is weU-ordered
1 We cannot preserve the play upon words of the original. There
it is f^(x.6Yii/,ciTiK'/iv and KXTxSiy.a.rtx.7}v.—Ta.
^ Gen. i. 14, etc.

86 THE WRITINGS OF METHODIUS.
and happy. But if they are the causes of the calamities
and mischief of mortals, and busy themselves in working
the lasciviousness, and the changes and vicissitudes of
life, then they are more miserable than men, looking upon
the earth, and their weak and lawless actions, and doing
nothing better than men, if at least our life depends upon
their revolutions and movements.
Chap. xvi.— Several other things turned against the same
Mathematicians.
If no action is performed without a previous desire,
and there is no desire without a want, yet the Divine Being
has no wantsj and therefore has no conception of evil. And
if the nature of the stars be nearer in order to that of God,
being better than the virtue of the best men, then the stars
also are neither productive of evil, nor in want.
And besides, every one of those who are persuaded that
the sun and moon and stars are divine, will allow that they
are far removed from evil, and incapable of human actions
which spring from the sense of pleasure and pain ; for such
abominable desires are unsuitable to heavenly beings. But
if they are by nature exempt from these, and in no want of
anytliing, how should they be the causes to men of those
things which they do not will themselves, and from which
they are exempt ?
Now those who decide that man is not possessed of free will,
and afBrm that he is governed by the unavoidable necessities
of fate, and her unwritten commands, are guilty of impiety
towards God Himself, making Him out to be the cause and
author of human evils. For if He harmoniously orders the
whole circular motion of the stars, with a Avisdom which
man can neither express nor comprehend, directing the
course of the universe ; and the stars produce the qualities
of virtue and vice in human life, dragging men to these
things by the chains of necessity; then they declare God to
be the Cause and Giver of evils. But God is the cause of

THE BANQUET OF THE TEN VIRGINS. 87
injury to no one; therefore fate^ is not the cause of all
things.
Whoever has the least intelligence will confess that God
is good, righteous, wise, true, helpful, not the cause of evils,
free from passion, and everything of that kind. And if the
righteous be better than the unrighteous, and unrigliteous-
uess be abominable to them, God, being righteous, rejoices
in righteousness, and unrighteousness is hatefal to Him,
being opposed and hostile to righteousness. Therefore God
is not the author of unrighteousness.
If that which profits is altogether good, and temperance
is profitable to one's house and life and friends, then tem-
perance is good. And if temperance be in its nature good,
and licentiousness be opposed to temperance, and that which
is opposed to good be evil, then licentiousness is evil. And
if licentiousness be in its nature evil, and out of licentious-
ness come adulteries, thefts, quarrels, and murders, then a
licentious life is in its nature evil. But the Divine Being
is not by nature implicated in evils. Therefore our birth is
not the cause of these things.
If the temperate are better than the incontinent, and
incontinence is abominable to them, and God rejoices in
temperance, being free from the knowledge of passions, then
incontinence is hateful also to God. Moreover, that the
action which is in accordance with temperance, being a
virtue, is better than that which is in accordance with
incontinence, which is a vice, we may learn from kings and
rulers, and commanders, and women, and children, and
citizens, and masters, and servants, and pedagogues, and
teachers; for each of these is useful to himself and to the
public, when he is temperate; but when he is licentious he
is injurious to himself and to the public. And if there be
any difference between a filthy man and a noble man, a
licentious and a temperate ; and if the character of the noble
and the temperate be the better, and that of the opposite
the worse; and if those of the better character be near to
1 yki/i(xii = bii-th, i.e. our life is not controlled by the star of our
nativity. Tr.

88 THE WRITINGS OF METHODIUS.
God and His friends, and tliose of the worse be far from
Him and His enemies, those who believe in fate make no
distinction between righteousness and unrighteousness, between
filthiness and nobility, between licentiousness and
temperance, which is a contradiction. lor if good be
opposed to evil, and unrighteousness be evil, and this be
opposed to righteousness and righteousness be good, and
good be hostile to evil, and evil be unlike to good, then
righteousness is different from unrighteousness. And
therefore God is not the cause of evils, nor does He rejoice
in evils. Nor does reason commend them, being good. If,
then, any are evil, they are evil in accordance with the
wants [and desires] of their minds, and not by necessity.
" They perish self-destroyed,
By their own fault."
If destiny^ leads one on to kill a man, and to stain his
hands with murder, and the law forbids •
this, punishing
criminals, and by threats restrains the decrees of destiny,
such as committing injustice, adultery, theft, poisoning,
then the law is in opposition to destiny; for those things
which destiny appointed the law prohibits, and those things
which the law prohibits destiny compels men to do. Hence
law is hostile to destiny. But if it be hostile, then law-
givers do not act in accordance with destiny; for by passing
decrees in opposition to destiny they destroy destiny. Either,
then, there is destiny and there was no need of laws ; or there
are laws and they are not in accordance with destiny. But
it is impossible that anyone should be born or anything
done apart from destiny; for they say it is not lawful for
anyone even to move a finger apart from fate. And therefore
it was in accordance with destiny that Minos and
Dracon, and Lycurgus, and Solon, and Zaleukos were
lawgivers and appointed laws, prohibiting adulteries, murders,
violence, rape, thefts, as things which neither existed nor
took place in accordance with destiny. But if these things
were in accordance with destiny, then the laws were not in
I Horn. Od. i. 7.
" yiuiaa = birth, h. the star of man's nativity, h. destiny.

THE BANQUET OF THE TEN VIRGINS. 89
accordance with destiny. For destiny itself would not he
destroyed by itself, cancelling itself, and contending against
itself; here appointing laws forbidding adultery and murders,
and taking vengeance upon and punishing the wicked, and
there producing murders and adulteries. But this is impos-
sible : for nothing is alien and abhorrent to itself, and self-
destructive, and at variance with itself. And, therefore,
there is no destiny.
If everything in the world falls out in accordance with
destiny, and nothing without it, then the law must needs be
produced by destiny. But the law destroys destiny, teach-
ing that virtue should be learnt, and diligently performed
and that vice should be avoided, and that it is produced by
want of discipline. Therefore there is no destiny.
If destiny makes men to injure one another, and to be
injured by one another, what need is there of laws ? But if
laws are made that they may check the sinful, God having
a care for those who are injured, it were better that the evil
should not act in accordance with Fate, than that they
should be set right, after having acted. But God is good
and wise, and does what is best. Therefore there is no fixed
destiny.
Either education and habit are the cause of sins, or the
passions of the soul, and those desires which arise through
the body. But whichever of these be the cause, God is not
the cause.
If it is better to be righteous than to be unrighteous, why
is not man made so at once from his birth ? But if afterwards
he is tempered by instruction and laws, that he may become
better, he is so tempered as possessing free will, and not by
nature evil.
If the evil are evil in accordance with destiny, by the
decrees of Providence, they are not blameworthy and deserv-
ing of the punishment which is inflicted by the laws, since
they live according to their own nature, and are not capable
of being changed.
And, again, if the good, living according to their own pro-
per nature, are praiseworthy, their natal destiny being the

90 THE WRITINGS OF METHODIUS.
cause of tlieir goodness ;
yet the -wicked, living according to
their own proper nature, are not bhimable in tlie eye of a
righteous judge. For, if we must speak plainly, he who lives
according to the nature which belongs to him, in no way
sins. For he did not make himself thus, but Fate; and he
lives according to its motion, being urged on by unavoidable
necessity. Then no one is bad. But some men are bad i
and vice is blameworthy, and hostile to God, as reason has
shown. But virtue is lovable and praiseworthy, God having
appointed a law for the punishment of the wicked. There-
fore there is no Fate.
CilAP. XVII.— The lust of the Jicsh and spirit: Vice and
Virtue.
But why do I draw out my discourse to such length,
spending the time with arguments, having set forth the
things which are most necessary for persuasion, and to gain
approval for tliat which is expedient ; and having made
manifest to all, by a few words^ the inconsistency of their
trick, so that it is now possible even for a child to see and
perceive then- error ; and that to do good or evil is in our
own power, and not decided by the stars. For there are
two motions in u.s, the lust of the flesh and that of the soul,
differing from each other,^ wdience they have received two
names, that of virtue and that of vice. And we ought to
obey the most noble and most useful leading of virtue,
choosing the best in preference to the base. But enough
on these points. I must come to the end of my discourse
for I fear, and am ashamed, after these discourses on chas-
tity, that I should be obliged to introduce the opinions of
men who study the heavens, or rather who study nonsense,
who waste their life with mere conceits, passing it in nothing
but fabulous figments. And now may these offerings of
ours, composed from the words which are spoken by God, be
acceptable to thee, Arete, my mistress.
1 Gal. V. 17.

THE BANQUET OF THE TEN VIRGINS. 91
Euh.—How bravely and magnificently, Gregorion, has
Thekla debated
Greg.—What, then, would you have said, if you had
listened to herself, speaking fluently, and with easy expression,
with much grace and pleasure ? So that she was
admired by every one who attended, her language blossom-
ing with words, as she set forth intelligently, and in fact
picturesquely, the subjects on which she spoke, her counte-
nance suffused with the blush of modesty; for she is
altogether brilliant in body and soul.
Eub.—Eightly do you say this, Gregorion, and none of
these things is false ; for I knew her wisdom also from other
noble actions, and what sort of things she succeeded in
speaking, giving proof of supreme love to Christ ; and how
glorious she often appeared in meeting the chief conflicts of
the martyrs, procuring for herself a zeal equal to her
courage, and a strength of body equal to the wisdom of
her counsels.
Greg.—Most truly do you also speak. But let us not
waste time ; for we shall often be able to discuss these and
other subjects. But I must now first relate to you the dis-
courses of the other virgins which followed, as I promised
and chiefly those of Tusiane and Domnina ; for these still
remain. When, then, Thekla ceased speaking these things,
Theopatra said that Arete directed Tusiane to speak ; and
that she, smiling, passed before her and said.

92 THE WRITINGS OF METHODIUS.
DISCOURSE IX.—TusiANE.
Chap. i.— Chastity the chief ornament of the true Tahcrnacle—
Seven days appointed to the Jews for celebrating the
Feast of Tabernacles: lohat they signify— Tlie sum
of this Septenary uncertain— Not clear to any one
when the consummation of the world will be—Even
now the fabric of the world completed.
Arete, thou dearest boast to the lovers of virginity, I
also implore thee to afford me thine aid, lest I should be
wanting in words, the subject having been so largely and
variously handled. Wherefore I ask to be excused exordium
and introductions, lest, whilst I delay in embellishments
suitable to them, I depart from the subject : so glorious, and
honourable, and renowned a thing is virginity.
God, when He appointed to the true Israelites the legal
rite of the true feast of the tabernacles, directed, in Leviticus,
how they should keep and do honour to the feast; above all
things, saying that each one should adorn his tabernacle
with chastity. I will add the words themselves of Scripture,
from which, without any doubt, it will be shown how
agreeable to God, and acceptable to Him, is this ordinance
of virginity :
" In the fifteenth day of the seventh month,
when ye have gathered in the fruit of the land, ye shall keep
a feast unto the Lord seven days : on the first day shall be a
Sabbath, and on the eighth day shall be a Sabbath. And ye
shall take you on the first day the boughs of goodly trees,
branches of palm trees, and the boughs of thick trees, and
willows ^ of the brook ; and ye shall rejoice before the Lord
your God seven days. And ye shall keep it a feast unto
the Lord seven days in the year. It shall be a statute for
ever in your generations; ye shall celebrate it in the seventh
month. Ye shall dwell in booths seven days ; all that are
Israelites born shall dwell in booths ;
that your generations
1 " And of the Agnos," the lxx. adds. See note on this tree at the
"beginning of the treatise, p. 4.

THE BANQUET OF THE TEN VIRGINS. 93
may know that I made the children of Israel to dwell in
booths, when I brought them out of Egypt : I am the Lord
your God."^
Here the Jews, fluttering about the bare letter of Scripture,
like drones about the leaves of herbs, but not about flowers
and fruits as the bee, fully believe that these words and
ordinances were spoken concerning such a tabernacle as
they erect ;
as if God delighted in those trivial adornments
which they, preparing, fabricate from trees, not perceiving
the wealth of good things to come ; whereas these things,
being like air and phantom shadows, foretell the resurrection
and the putting up of our tabernacle that had fallen upon
the earth, which at length, in the seventh thousand of years,
resuming again immortal, we shall celebrate the great feast
of true tabernacles in the new and indissoluble creation, the
fruits of the earth having been gathered in, and men no
longer begetting and begotten, but God resting from the
works of creation.
For since in six days God made the heaven and the
earth, and finished the whole world, and rested on the
seventh day from all His works which He had made, and
blessed the seventh day and sanctified it,^ so by a figure in
the seventh month, when the fruits of the earth have been
gathered in, we are commanded to keep the feast to the
Lord, which signifies that, when this world shall be termi-
nated at the seventh thousand years, when God shall have
completed the world. He shall rejoice in us.^ For now to
this time all things are created by His all-sufficient will and
inconceivable power; the earth still yielding its fruits, and
the waters being gathered together in their receptacles ;
and the light still severed from darkness, and the allotted
number of men not yet being complete ; and the sun
arising to rule the day, and the moon the night ; and four-
footed creatures, and beasts, and creeping things arising from
the earth, and winged creatures, and creatures that swim,
from the water. Then, when the appointed tiiues shall
have been accomplished, and God shall have ceased to form
1 Levit. xxiii. 39-42. 2 Qen. ii. 1.
s Ps. civ. 31.

94 THE WRITINGS OF METHODIUS.
this creation, in tlie seventh month, the great resurrection-
day, it is commanded that the Feast of our Tabernacles shall
be celebrated to the Lord, of which the things said in
Leviticus are symbols and figures, which things, carefully
investigating, we should consider the naked truth itself, for
He saith, " A wise man will hear, and will increase learn-
ing ; and a man of understanding shall attain unto wise
counsels : to understand a proverb, and the interpretation
the words of the wise, and their dark sayings."^
Wherefore let it shame the Jews that they do not perceive
the deep things of the Scriptures, thinking that nothing else
than outward things are contained in the law and the pro-
phets; for they, intent upon things earthly, have in gi'eater
esteem the riches of the world than the wealth which is of
the soul. For since the Scriptures are in this way divided
that some of them give the likeness of past events, some of
them a type of the future, the miserable men, going back,
deal with the figures of the future as if they were already
things of the past. As in the instance of tlie immolation of
the Lamb, the mystery of wliich they regard as solely in
remembrance of the deliverance of their fathers from Eg3rpt,
when, although the first-born of Egypt were smitten, they
themselves were preserved by marking the door-posts of
their houses with blood. Nor do they understand that by
it also the death of Christ is personified, by whose blood
souls made safe and sealed shall be preserved from wrath
in the burning of the world; whilst the first-born, tlie sons
of Satan, shall be destroyed with an utter destruction by
the avenging angels, who shall reverence the seal of the
Blood impressed upon the former.
Chap. II. Figure, image; truth: Law, grace, glory—Man
created immortal: death hrought in hg destructive sin.
And let these things be said for the sake of example,
showing that the Jews have wonderfully fallen from the
hope of future good, because they consider things present to
1 Prov. i. 5, G

THE BANQUET OF THE TEN VIRGINS. 95
be only signs of things already accomplished; whilst they do
not perceive that the figures represent images, and images
are the representatives of truth. For the law is indeed the
figure and the shadow of an image, that is, of the Gospel;
but the image, namely, the Gospel, is the representative of
truth itself. For the men of olden time and the law foretold
to us the characteristics of the Church, and the Church
represents those of the new dispensation which is to come.
Whence we, having received Christ, saying, "I am the
truth," 1 know that shadows and figures have ceased; and we
hasten on to the truth, proclaiming its glorious images. For
now we know " in part," and as it were " through a glass," ^
since that which is perfect has not yet come to us; namely,
the kingdom of heaven and the resurrection, when " that
which is in part shall be done away."^ For then will all our
tabernacles be firmly set up, when again the body shall
rise, with bones again joined and compacted with flesh.
Then shall we celebrate truly to the Lord a glad festal-day,
when we shall receive eternal tabernacles, no more to perish
or be dissolved into the dust of the tomb. Now, our tabernacle
was at first fixed in an immovable state, but was
moved by transgression and bent to the earth, God putting
an end to sin by means of death, lest man immortal, living
a sinner, and sin living in him, should be liable to eternal
curse. Wherefore he died, although he had not been created
liable to death or corruption, and the soul was separated
from the flesh, that sin might perish by death, not being
able to live longer in one dead. Whence sin being dead and
destroyed, again I shall rise immortal; and I praise God
who by means of death frees His sons from death, and I
celebrate lawfully to His honour a festal-day, adorning my
tabernacle, that is my flesh, with good works, as there did
the five vii'gins with the five-lighted lamps.
1 S. Jno. xiv. 16. 2 1 Cor. xiii. 12. ^ 1 Cor. xiii. 10.

9G THE WRITINGS OF METHODIUS.
Chap. hi.—How eacli one ought to prepare liimsclffor the
future Resurrection.
In the first day of the resurrection I am examined whether
I bring these things which are commanded, whether I am
adorned with virtuous works, whether I am overshadowed
by the boughs of chastity. For account the resurrection to
be the erection of the tabernacle. Account that the things
which are taken for the putting together of the tabernacle
are the works of righteousness. I take, therefore, on the
first day the things which are set down, that is, on the day
in which I stand to be judged, whether I have adorned my
tabernacle with the things commanded; if those things are
found on that day which here in time we are commanded
to prepare, and there to offer to God. But come, let us
consider what follows.
" And ye shall take you," He says, " on the first day the
boughs of goodly trees, branches of palm-trees, and the
boughs of thick trees, and willows [and the tree of chastity]
of the brook; and ye shall rejoice before the Lord your God."^
The Jews, uncircumcised in heart, think that the most
beautiful fruit of wood is the citron w^ood, on account of its
size; nor are they ashamed to say that God is worshipped
with cedar, to whom not all the quadrupeds of the earth
would suffice as a burnt-offering or as incense for burning.
And moreover, hard breasts, if the citron appear beautiful
to you, wdiy not the pomegranate, and other fruits of trees,
and amongst them apples, which much surpass the citron ?
Indeed, in the Song of Songs,^ Solomon having made mention
of all these fruits, passes over in silence the citron only.
But this deceives the unwary, for they liave not understood
that the tree of life^ Avhich Paradise once bore, now again
the Church has produced for all, even the ripe and comely
fruit of faith.
Such fruit it is necessary that we bring when we come to
the judgment-seat of Christ, on the first day of the feast;
1 Lev. xxiii. 40. ^ Cant. iv. 13. ^ Gen. ii. 9.

THE BANQUET OF THE TEN VIRGINS. 97
for if we are without it we shall not be able to feast with
God, nor to have part, according to John,^ in the first resur-
rection. For the tree of life is wisdom first begotten of all
" She is a tree of life to them that lay hold upon her," says
the prophet; 2 "and happy is every one that retaineth her."
" A tree planted by the waterside, that will bring forth his
fruit in due season;"^ that is, learning and charity and dis-
cretion are imparted in due time to those who come to the
waters of redemption.
He that hath not believed in Christ, nor hath understood
that He is the first principle and the tree of life, since he
cannot show to God his tabernacle adorned with the most
goodly of fruits, how shall he celebrate the feast ? How shall
he rejoice? Desirest thou to know the goodly fruit of the
tree? Consider the words of our Lord Jesus Christ, how
pleasant they are beyond the children of men. Good fruit
came by Moses, that is the Law, but not so goodly as the
Gospel. For the Law is a kind of figure and shadow of
things to come, but the Gospel is truth and the grace of
life. Pleasant was the fruit of the prophets, but not so
pleasant as the fruit of immortality which is plucked from
the Gospel.
Chap. iv.— TJie Mind clearer when cleansed from Sin— The
ornaments of the Mind and the order of Virtue—
Charity deep and full— Chastity the last ornament of
all— The very use of Matrimony to he restrained.
" And ye shall take you on the first day the boughs of
goodly trees, branches of palm-trees."* This signifies the
exercise of divine discipline, by which the mind that subdues
the passions is cleansed and adorned by the sweeping out
and ejection from it of sins. For it is necessary to come
cleansed and adorned to the feast, arrayed, as by a decorator,
in the discipline and exercise of virtue. For the mind
being cleansed by laborious exercises from the distracting
thoughts which darken it, quickly perceives the truth; as
^ Kev. XX. 6. 2 Ppov_ ijj ^g^ 3 pg_ j 3_ 4 Lgy, xxiii. 40.
G

98 THE WRITINGS OF METHODIUS.
the widow in tlie Gospels^ found the piece of money after
she had swept the house and cast out the dirt, that is, the
passions which obscure and cloud the mind, which increase
in us from our luxuriousness and carelessness.
AAlioso, therefore, desires to come to that Feast of Taber-
nacles, to be numbered witli the saints, let him first procure
the goodly fruit of faith, then palm branches, that is, atten-
tive meditation upon and study of the Scriptures, afterwards
the far-spreading and thickly-leaved branches of charity,
which He commands us to take after the palm branches;
most fitly calling charity dense boughs, because it is all
thick and close and very fruitful, not having anything bare
or empty, but all full, both branches and trunks. Such is
charity, having no part void or unfruitful. For " though I
sell all my goods and give to the poor, and though I yield
up my body to the fire, and though I have so great faith
that I can remove mountains, and have not cliarity, I am
nothing." 2 Charity, therefore, is a tree the thickest and
most fruitful of all, full and abounding, copiously abound-
ing in graces.
After this, what else does He will that we should take ?
Willow branches ; by that figure indicating righteousness,
because " the just," according to the prophet, shall spring
up " as grass in the midst of the waters, as willows by the
watercourses,"^ flourishing in the word. Lastly, to crown
all, it is commanded that the boughs of the Agnos tree be
brought to decorate the Tabernacie, because it is by its
very name the tree of chastity, by which those already
named are adorned. Let the wanton now begone, who,
through their love of pleasure, reject chastity. How shall
they enter into the feast with Christ who have not adorned
their tabernacle with boughs of chastity, that God-making
and blessed tree with which all who are hastening to that
assembly and nuptial banquet ought to be begirt, and to
I Luke XV. 8.
- 1 Cor. xiii. 2, 3. Quoted from memory and in meaning, not
verbally. Tr.
3 IsaiaL xliv. 4. The reading of the lxx.

THE BANQUET OF THE TEN VIRGINS. 99
cover their loins ? For come, fair virgins, consider the
Scripture itself, and its commands, how the Divine word
has assumed chastity to be the crown of those virtues and
duties that have been mentioned, showing how becoming
and desirable it is for the resurrection, and that without it
no one will obtain the promises which we who profess
virginity supremely cultivate and offer to the Lord. They
also possess it who live chastely with their wives, and
do, as it were about the trunk, yield its lowly branches
bearing chastity, not being able like us to reach its lofty
and mighty boughs, or even to touch them ; yet they, too,
offer no less truly, although in a less degree, the branches
of chastity. But those who are goaded on by their lusts,
although they do not commit fornication, yet who, even in
the things which are permitted with a lawful wife, through
the heat of unsubdued concupiscence are excessive in em-
braces, how shall they celebrate the feast ? how shall they
rejoice, who have not adorned their tabernacle, that is their
flesh, with the boughs of the Agnos, nor have listened to
that which has been said, that " they that have wives be as
though they had none ?"^
Chap. v.— The Mystery of the Tahcrnaclcs.
Wlierefore, above aU other things, I say to those who love
contests, and who are strong-minded, that without delay
they should honour chastity, as a thing the most useful and
glorious. For in the new and indissoluble creation, who-
ever shall not be found decorated with the boughs of
chastity, shall neither obtain rest, because he has not
fulfilled the command of God according to the law, nor
shall he enter into the land of promise, because he has
not previously celebrated the Feast of Tabernacles. For
they only who have celebrated the Feast of Tabernacles
come to the Holy Land, setting out from those dwellings
which are called tabernacles, until they come to enter into
the temple and city of God, advancing to a greater and
1 1 Cor, vii. 29.

100 THE WRITINGS OF METHODIUS.
more glorious joy, as the Jewish types indicate. For like
as the Israelites, having left the borders of Egypt, first came
to the Tabernacles [in Hebrew, Succotli\} and from hence,
having again set forth, came into the land of promise, so
also do we. For I also, taking my journey, and going forth
from the Egypt of this life, came first to the resurrection,
which is the true Feast of the Tabernacles, and there having
set up my tabernacle, adorned with the fruits of virtue, on
the first day of the resurrection, w^iich is the day of judg-
ment, celebrate with Christ the millennium of rest, wliich
is called the seventh day, even the true Sabbath. Then
again from thence I, a follower of Jesus, "who hath
entered into the heavens," ^ as they also, after the rest of the
Feast of Tabernacles, came into the land of promise, come
into the heavens, not continuing to remain in tabernacles
that is, my body not remaining as it was before, but, after
the space of a thousand years, changed from a human and
corruptible form into angelic size and beauty, where at
last we virgins, when the festival of the resurrection is
consummated, shall pass from the wonderful place of the
tabernacle to greater and better things, ascending into the
very house of God above the heavens, as, says the Psalmist,
" in the voice of praise and thanksgiving, among such as
keep holy day."^ I, Arete, my mistress, offer as a gift to
thee this robe, adorned according to my ability.
Euh. — I am much moved, Gregorion, considering
within myself in how great anxiety of mind Domnina
must be from the character of the discourses, perplexed in
heart as she is, and with good cause, fearing lest she should
be at a loss for words, and should speak more feebly than
the rest of the virgins, since they have spoken on the subject
with such ability and variety. If, therefore, she was
evidently moved, come and complete this too ; for I wonder
if she had anything to say, being the last speaker.
Greg.—Theopatra told me, Euboulios, that she was greatly
moved, but she was not perplexed from want of words.
After, therefore, Tusiane had ceased. Arete looked at her
1 Numb, xxxiii. 5. 2 Hcb. iv. 14. ^ p.^_ ^lij, 4,

THE BANQUET OF THE TEN VIRGINS. 101
and said. Come, my daughter, do thou also deliver a dis-
course, that our banquet may be quite complete. At this
Domnina, blushing, and after a long delay, scarcely looking
up, rose to pray, and turning round, invoked Wisdom to be
her present helper. And when she had prayed, Theopatra
said that suddenly courage came to her, and a certain divine
confidence possessed her, and she said
DISCOUESE X.—DoMNiNA.
Chap. I.— Chastity alone aids and effects the most praisciDorthy
govermncnt of the Soul.
Arete, I also, omitting the long preludes of exordiums,
will endeavour according to my ability to enter upon the
subject, lest, by delaying upon those matters which are
outside the subject in hand, I should speak of them at
greater length than their importance would warrant. For
I account it a very great part of prudence not to make long
speeches, which merely charm the ears, before coming to
the main question, but to begin forthwith at the point in
debate. So I will begin from thence, for it is time.
Nothing can so much profit a man, fair virgins, with
respect to moral excellence, as chastity ; for chastity alone
accomplishes and brings it about that the soul should be
governed in the noblest and best way, and should be set free,
pure from the stains and pollutions of the world. For which
reason, when Christ taught us to cultivate it, and showed
its unsurpassable beauty, the kingdom of the Evil One was
destroyed, who aforetime led captive and enslaved the
whole race of men, so that none of the more ancient people
pleased the Lord, but all were overcome by errors, since the
law was not of itself sufficient to free the human race from
corruption, until virginity, succeeding the law, governed men
by the precepts of Christ. Nor truly had the first men so
often run headlong into combats and slaughter, into lust
and idolatry, if the righteousness that is by the law had

102 THE WRITINGS OF METHODIUS.
been to tliem sufficient for salvation. Now truly they
were then confused by great and frequent calamities ; but
from the time when Christ was incarnate, and armed and
adorned His flesh with virginity, the savage tyrant who was
master of incontinence was taken away, and peace and
faith have dominion, men no longer turning so much as
befoi-e to idolatry.
CliAP. II. The Passage in Judges ix. 8-15 explained— Tlie
Allegory of the Trees demanding a King.
But lest I should appear to some to be sophistical, and
to conjecture these things from mere probabilities, and to
babble, I will bring forward to you, virgins, from the Old
Testament, written prophecy from the Book of Judges, to
show that I speak the truth, where the future reign of
chastity was already clearly foretold. For we read : " The
trees went forth on a time to anoint a king over them;
and they said unto the olive-tree, Pteign thou over us.
But the olive-tree said unto them, Should I leave my
fatness, wherewith by me they honour God and man, and
go to be promoted over the trees ? And the trees said to
the fig-tree, Come thou, and reign over us. But the fig-
tree said unto them. Should I forsake my sweetness, and
my good fruit, and go to be promoted over the trees? Then
said the trees unto the vine. Come thou, and reign over us.
And the vine said unto them. Should I leave my wine,
which cheereth God and man, and go to be promoted over
the trees ? Then said all the trees unto the bramble. Come
thou, and reign over us. And the bramble said unto the
trees. If in truth ye anoint me king over you, then come
and put your trust in my shadow ; and if not, let fire come
out of the bramble, and devour the cedars of Lebanon."^
Now, that these things are not said of trees growing out
of the earth, is clear. For inanimate trees cannot be assembled
in council to choose a king, inasmuch as they are
firmly fixed by deep roots to the earth. But altogether are
1 JiKliresix. 8-15.

THE BANQUET OF THE TEN VIRGINS. 103
these things narrated concerning souls which, before the
incarnation of Christ, too deeply luxuriating in transgres-
sions, approach to God as suppliants, and ask His mercy,
and that they may be governed by His pity and compassion,
which Scripture expresses under the figure of the olive,
because oil is of great advantage to our bodies, and takes
away our fatigues and ailments, and aftbrds light. For all
lamp-light increases when nourished by oil. So also the
mercies of God entirely dissolve death, and assist the human
race, and nourish the light of the heart.^ And consider
whether the laws, from the first created man until Christ in
succession, were not set forth in these words by the Scrip-
ture by figments, in opposition to which the devil has
deceived the human race. And it has likened the fig-tree
to the command given to man in paradise, because, when
he was deceived, he covered his nakedness with the leaves
of a fig-tree f and the vine to the precept given to Noah at
the time of the deluge, because, when overpowered by wine,
he was mocked.^ The olive signifies the law given to Moses
in the desert, because the prophetic grace, the holy oil, had
failed from their inheritance when they broke the law.
Lastly, the bramble not inaptly refers to the law which was
given to the apostles for the salvation of the world ; because
by their instruction we have been taught virginity, of which
alone the devil has not been able to make a deceptive image.
For which cause, also, four Gospels have been given, because
God has four times given the Gospel [good news] to the
human race, and has instructed them by four laws, the times
of which are clearly known by the diversity of the fruits.
For the fig-tree, on account of its sweetness and richness,
represents the delights of man, which he had in paradise
before the fall. Indeed, not rarely, as we shall afterwards
show, the Holy Spirit* takes the fruit of the fig-tree as an
emblem of goodness. But the vine, on account of the
gladness produced by wine, and the joy of those who
were saved from wrath and from the deluge, signifies the
^ For this use of lieart, cf. 2 Cor. iv. 6. Tr.
2GeH. iii. V. ^G&a..u..^2. *Jer. viii. 13.

104 THE WRITINGS OF METHODIUS.
change produced from fear and anxiety into joy.^ Moreover,
the olive, on account of the oil which it produces, indicates
the compassion of God, who again, after tlie deluge, bore
patiently when men turned aside to ungodliness, so that
He gave them the law and manifested Himself to some, and
nourished by oil the light of virtue, now almost extinguished.
Chap. hi.— TIlc Bramhlc and the Agnos the Si/mhol of Chastity
— TJie Four Gospels, that is, Teachings or Laws, instructing
to Salvation.
Now the bramble commends chastity, for the bramble
and the agnos is the same tree : by some it is called
bramble, by others agnos.^ Perhaps it is because the plant
is akin to virginity that it is called bramble and agnos
bramble, because of its strength and firmness against pleasures
; agnos, because it always continues chaste. Hence
the Scripture relates that Elijah, fleeing from the face of
the woman Jezebel,^ at first came under a bramble, and
there, having been heard, received strength and took food
signifying that to him who flies from the incitements of
lust, and from a woman—that is, from pleasure—the tree
of chastity is a refuge and a shade, ruling men from the
coming of Christ, the chief of virgins. For when the first
laws, which were published in the times of Adam and Noah
and Moses, were unable to give salvation to man, the
evangelical law alone has saved all.
And this is the cause why the fig-tree may be said not to
have obtained the kingdom over trees, which, in a spiritual
sense, mean men; and the fig-tree the command, because man
desired, even after the fall, again to be subject to the dominion
of virtue, and not to be deprived of the immortality of the
paradise of pleasure. But, having transgressed, he was rejected
and cast far away, as one who could no longer be governed
by immortality, nor was capable of receiving it. And the
first message to him after the transgression was preached by
1 Joel ii. 22. ^ Jalm's reading is here followed.
2 1 KiniiS xix. 4.

THE BANQUET OF THE TEN VIRGINS. 105
Noali/ to which, if he had applied his mind, he might have
been saved from sin ; for in it he promised both happiness
and rest from evils, if he gave heed to it with all his might,
just as the vine promises to yield wine to those who culti-
vate it with care and labour. But neither did this law rule
mankind, for men did not obey it, although zealously
preached by Noah. But, after they began to be surrounded
and drowning by the waters, they began to repent, and to
promise that they would obey the commandments. Where-
fore with scorn they are rejected as subjects ; that is, they
are contemptuously told that they cannot be helped by the
law ; the Spirit answering them back and reproaching them
because they had deserted those men whom God had commanded
to help them, and to save them, and make them
glad ; such as Noah and those with him. " Even to you,
rebellious," said he, " I come, to bring help to you who are
destitute of prudence, and who differ in nothing from dry
trees, and who formerly did not believe me when I preached
that you ought to flee from present things."
Chap. IV.— The Law iisdess for Salvation—The last Law of
Chastity under the figure of the Brainble.
And so those men, having been thus rejected from the
divine care, and the human race having again given them-
8eh 3s up to error, again God sent forth, by Moses, a law to
rule them and recall them to righteousness. But these,
thinking fit to bid a long farewell to this law, turned to
idolatry. Hence God gave them up to mutual slaughters,
to exiles, and captivities, the law itself confessing, as it
were, that it could not save them. Therefore, worn out
with ills and afflicted, they again promised that they would
obey the commandments ;
until God, pitying man the fourth
time, sent chastity to rule over them, which Scripture con-
sequently called the bramble. And she consuming plea-
sures threatens besides, that unless all undoubtingly obey
her, and truly come to her, she will destroy all with iire,
1 Ueii V. 29.

106 THE WRITINGS OF METHODIUS.
since there will be hereafter no other law or doctrine but
judgment and fire. For this reason, man henceforth began
to do righteousness, and firmly to believe in God, and to
separate himself from the devil. Thus chastity was sent
down, as being most useful and helpful to men. For of her
alone was the devil unable to forge an imitation to lead men
astray, as is the case with the other precepts.
Chap. v.— The Malignity of the Devil is an imitator in all
things— T%uo kinds of Fig-trees and Vines.
The fig-tree, as I said, from the sweetness and excellence
of its fruit, being taken as a type of the delights of paradise,
the devil, having beguiled the man by its imitations, led him
captive, persuading him to conceal the nakedness of his
body by fig-leaves ; that is, by their friction he excited him
to sexual pleasure. Again, those that had been saved from
the deluge, he intoxicated with a drink which was an imitation
of the vine of spiritual joy; and again he mocked
them, having stripped them of virtue. And what I say will
hereafter be more clear.
The enemy, by his power, always imitates the forms of
virtue and righteousness, not for the purpose of truly pro-
moting its exercise, but for deception and hypocrisy. For
in order that those who fly from death he may entice to
death, he is outwardly dyed with the colours of immortality.
And hence he wishes to seem a fig-tree or vine, and to produce
sweetness and joy, and is " transformed into an angel
of light," ^ ensnaring many by the appearance of piety.
For we find in the Sacred Writings that there are two
and
kinds of fig-trees and vines, " the good figs, very good ;
the evil, very evil;"^ "wine that maketh glad the heart
of man,"^ and wine which is the poison of dragons, and the
incurable venom of asps.* But from the time when chastity
began to rule over men, the fraud was detected and over-
come, Christ, the chief of virgins, overturnmg it. So both
1 2 Cor. xi. 14. - Jer. xxiv. 3.
3 Ps. civ. 15. * Deut. xxxii. 33.

THE BANQUET OF THE TEN VIRGINS. 107
the true fig-tree and the true vine yield fruit after that the
power of chastity has laid hold upon all men, as Joel the
prophet preaches, saying : " Fear not, land ; be glad and
rejoice, for the Lord will do great things. Be not afraid, ye
beasts of the field ; for the pastures of the wilderness do
spring, for the tree beareth her fruit, the fig-tree and the
vine do yield their strength. Be glad then, ye children of
Zion, and rejoice in the Lord your God, for He hath given
you food unto righteousness ;"^ calling the former laws the
vine and the fig, trees bearing fruit unto righteousness for
the children of the spiritual Zion, which bore fruit after the
incarnation of the Word, when chastity ruled over us, when
formerly, on account of sin and much error, they had
checked and destroyed their buds. For the true vine and
the true fig-tree were not able to yield such nourishment to
us as would be profitable for life, whilst as yet the false fig-
tree, variously adorned for the purpose of fraud, flourished.
But when the Lord dried up the false branches, the imita-
tions of the true branches, uttering the sentence against the
bitter fig-tree, " Let no fruit grow on thee henceforward for
ever," 2 then those which were truly fruit -bearing trees
flourished and yielded food unto righteousness.
The vine, and that not in a few places, refers to the
Lord Himself,^ and the fig-tree to the Holy Spirit, as the
Lord "maketh glad the hearts of men," and the Spirit
healeth them. And therefore Hezekiah is commanded*
first to make a plaster with a lump of figs—that is, the fruit
of the Spirit—that he may be healed— that is, according to
the apostle—by love ; for he says, " The fruit of the Spirit
is love, joy, peace, long-suffering, gentleness, goodness, faith,
meekness, temperance;"^ which, on account of their great
pleasantness, the prophet calls figs. Micali also says,
" They shall sit every man under his vine and under his fig-
tree ; and none shall make them afraid." ° Now it is certain
1 Joel ii. 21-23, The last words of the quotation are from the Lxx.
version. Tr.
2 Matt. xxi. 19, 3 ji^o. xv. 1. ^ 2 Kings xx. 7 ; Is. xxxviil. 21.
6 Gal. V. 22, 23. « Micah'iv. 4.

108 THE WRITINGS OF METHODIUS.
that those who have taken refuge and rested nnder the
Spirit, and under the shadow of the Word, shall not be
alarmed, nor frigiitened by him who troubles the hearts of
men.
Chap. vi.— The Mystery of the Vision of Zcchariah.
Moreover, Zechariah shows that the olive shadows i'oilli
the law of Moses, speaking thus : " And the angel that
talked with me came again, and waked me, as a man that is
wakened out of his sleep, and said unto me. What seest
thou ? And I said, I have looked, and behold a candlestick
all of gold, with a bowl upon the top of it And two
olive-trees by it, one upon the right side of the bowl, and
the other upon the left side thereof."^ And after a few
wordsy the prophet, asking what are the olives on the right
and left of the candlestick, and what the two olive-boughs
in the hands of the two pipes, the angel answered and said
" These are the two sons of fruitfulness ^ which stand by the
Lord of the whole earth," signifying the two first-born vi'i'tucs
that are waiting upon God, which, in His dwelling, supply
around the wick, through the boughs, the spiritual oil of
God, that man may have the light of divine knowledge.
But the two boughs of the two olives are the law and
the prophets, around, as it were, the lot^ of the inheritance,
of which Christ and the Holy Spirit are the authors, we our-
selves meanwhile not being able to take the whole fruit and
the greatness of these plants, before chastity began to rule
the world, but only their boughs—to wit, the law and the
prophets—did we formerly cultivate, and those moderately,
often letting them slip. For who was ever able to receive
Christ or the Sj)irit, unless he first purified himself? Tor
the exercise which prepares the soul from childhood for
desirable and delectable glory, and carries this grace safely
thither witli ease, and from small toils raises up mighty
hopes, is chastity, which gives immortality to our bodies
1 Zecli. iv. 1-3. 2 E. V, " Anointed ones," ver. 14.
^ axo'n>iat.'Oc, : same word as that translated " wick."—Tit.
; :

THE BANQUET OF THE TEN VIRGINS. 109
which it becomes all men willingly to prefer in honour and
to praise above all things ; some, that by its means they
may be betrothed to the Word, practising virginity ; and
others, that by it they may be freed from the ciu'se, " Dust
thou art, and unto dust shalt thou return." ^
This, Arete, is the discourse on virginity which you
required of me, accomplislied according to my ability ; which
I pray, mistress, although it is mediocre and short, that
thou wilt receive with kindness from me who was chosen
to speak last.
DISCOUESE XI.—Arete.
Chap. l. The true and chaste Virgins feiv— Chastity a
contest— TlicJcla chief of Virgins.
I do accept it, Theopatra related that Arete said, and
approve of it all. For it is an excellent thing, even although
you had not spoken so clearly, to take up and go through
with earnestness those things which have been said, not to
prepare a sweet entertainment for those who listen, but for
correction, recollection, and abstinence. For whoever teaches
that chastity is to be preferred and embraced first of all
among my pursuits, rightly advises ; wliich many think that
they honour and cultivate, but which few, so to speak, really
honour. For it is not one who has studied to restrain his
flesh from the pleasure of carnal delight that cultivates
chastity, if he do not keep in check the rest of the desires
but rather he dishonours it, and that in no small degree, by
base lusts, exchanging pleasures for pleasures. Nor if he
have strongly resisted the desires of the senses, but is lifted
up with vainglory, and from this cause is able to repress
the heats of burning lust, and reckon them all as nothing,
can he be thought to honour chastity; for he dishonours it
in that he is lifted up with pride, cleansing the outside of
the cup and platter, that is, the flesh and the body, but
1 Geu. iii. 19.

no THE WRITINGS OF METHODIUS.
injuring tlie heart by conceit and ambition. Nor when
any one is conceited of riches is he desirous of honouring
chastity; he dishonours it more than all, preferring a little
gain to that to which nothing is comparable of those things
that are in this life esteemed. For all riches and gold " in
respect of it are as a little sand."^ And neither does he
who loves himself above measure, and eagerly considers
that which is expedient for himself alone, regardless of the
necessities of his neighl)our, honour chastity, but he also dis-
honours it. For he who has repelled from himself charity,
mercy, and humanity, is much inferior to those who honourably
exercise chastity. Nor is it right, on the one hand, by
the use of chastity to keep virginity, and, on the other hand,
to pollute the soul by evil deeds and lust; nor here to pro-
fess purity and continence, and there to pollute it by indul-
gence in. vices. Nor, again, here to declare that the things
of this world bring no care to himself; there to be eager in
procuring them, and in concern about them. But all the
members are to be preserved intact and free from corruption
not only those which are sexual, but those members also
which minister to the service of lusts. For it would be
ridiculous to preserve the organs of generation pure, but
not the tongue ; or to preserve the tongue, but neither the
eyesight, the ears, nor the hands ;
or lastly, to preserve these
pure, but not the mind, defiling it with pride and anger.
It is altogether necessary for him who has resolved that
he will not err from the practice of chastity, to keep all his
members and senses clean and under restraint, as is customary
with the planks of ships, whose fastenings the shipmasters
diligently join together, lest by any means the way
and access may lie open for sin to pour itself into the mind.
For great pursuits are liable to great falls, and evil is more
opposed to that which is really good than to that which is
not good. For many who thought that to repress vehement
lascivious desires constituted chastity, neglecting other
duties connected with it, failed also in this, and have brought
blame upon those endeavouring after it by the right way,
1 Wisd. vii. 9.
;

THE BANQUET OF THE TEN VIRGINS. Ill
as you have proved who are a model in everything, leading
a virgin life in deed and word. And now what that is
which becomes a virgin state has been described.
And you all in my hearing having sufficiently contended
in speaking, I pronounce victors and crown; but Thekla
with a larger and thicker chaplet, as the chief of you, and
as having shone with greater lustre than the rest.
Chap. it.— Thclda singing decorously a hymn, the rest of the
Virgins sing with her—John the Baptist a martyr to
Chastity—The Church the spouse of God, pure and
virgin.
Theopatra said that Arete having said these things, commanded
them all to rise, and, standing under tlie Agnos, to
send up to the Lord in a becoming manner a hymn of
thanksgiving; and that Thekla should begin and should
lead the rest. And when they had stood up, she said that
Thekla, standing in the midst of the virgins on the right of
Arete, decorously sang; but the rest, standing together in a
circle after the manner of a chorus, responded to her.
Vcrsiclc.
I keep myself pure for Thee, Bridegroom, and holding
a lighted torch I go to meet Thee,
Response.
From above, virgins, the sound of a noise that wakes
the dead has come, bidding us all to meet the Bridegroom
in white robes, and with torches towards the east. Arise,
before the King enters within the gates.
I keep myself pure for Thee, Bridegroom, and holding
a lighted torch I go to meet Thee.
Fleeing from the sorrowful happiness of mortals, and
having despised the luxuriant delights of life and its love,
I desire to be protected under Thy life-giving arms, and to
behold Thy beauty for ever, blessed One.
^ The text of Jahn is here followed. Tr,

112 THE WRITINGS OF METHODIUS.
I keep myself pure for Thee, Bridegroom, and holding
fi lighted torch I go to meet Thee.
Leaving marriage and the beds of mortals and my golden
home for Thee, King, I have come in undefiled robes, in
order that I might enter with Thee within Thy happy bridal
cliamber.
I keep myself pure for Thee, Bridegroom, and holding
a lighted torch I go to meet Thee.
Having escaped, blessed One, from the innumerable
enchanting wiles of the serpent, and, moreover, from the
flame of fire, and from the mortal-destroying assaults of wild
beasts, I await Thee from heaven.
I keep myself pure for Thee, Bridegroom, and holding
a lighted torch I go to meet Thee.
I forget my own country, Lord, through desire of Thy
grace.^ I forget, also, the company of virgins, my fellows,
the desire even of mother and of kindred, for Thou, Christ,
art all things to me.
I keep myself pure for Thee, Bridegroom, and holding
a lighted torch I go to meet Thee.
Giver of life art Thou, Christ. Hail, light that never
sets, receive this praise. The company of virgins call
upon Thee, Perfect Flower, Love, Joy, Prudence, Wisdom,
Word.
I keep myself pure for Thee, Bridegroom, and holding
a lighted torch I go to meet Thee.
With open gates, beauteously adorned Queen, admit
us within thy chambers. O spotless, gloriously triumphant
Bride, breathing beauty, we stand by Christ, robed as He
is, celebrating thy happy nuptials, youthful maiden.
I keep myself pure for Thee, O Bridegroom, and holding
a lighted torch I go to meet Thee.
The virgins standing without the chamber,^ with bitter
tears and deep moans, wail and mournfully lament that
their lamps are gone out, having failed to enter in due time
the chamber of joy.
1 Ps. xlv. 10. 2 T»X;itt. XXV. 11,

THE BANQUET OF THE TEN VIRGINS. 113
I keep myself pure for Thee, Bridegroom, and holding
a lighted torch I go to meet Thee.
For turning from the sacred way of life, unhappy ones,
they have neglected to prepare sufficiency of oil for the path
of life; bearing lamps whose bright light is dead, they groan
from the inward recesses of their mind.
I keep myself pure for Thee, Bridegroom, and holding
a lighted torch I go to meet Thee.
Here are cups full of sweet nectar; let us drink, virgins,
for it is celestial drink, which the Bridegroom hath placed
for those duly called to the wedding.
I keep myself pure for Thee, Bridegroom, and holding
a lighted torch I go to meet Thee.
Abel, clearly prefiguring Thy death,^ blessed One, with
flowing blood, and eyes lifted up to heaven, said. Cruelly
slain by a brother's hand, AVord, I pray Thee to receive
me.
I keep myseK pure for Thee, Bridegroom, and holding
a lighted torch I go to meet Thee.
Thy valiant son Joseph,^ Word, won the greatest prize
of virginity, when a woman heated with desire forcibly drew
him to an unlawful bed ; but he giving no heed to her fled
naked, crying aloud
I keep myself pure for Thee, Bridegroom, and holding
a lighted torch I go to meet Thee.
Jephthah offered his fresh slaughtered virgin daughter a
sacrifice to God, like a lamb ; and she, nobly fulfilling the
type of Thy body, blessed One, bravely cried :
I keep myself pure for Thee, Bridegroom, and holding
a lighted torch I go to meet Thee,
Daring Judith,^ by clever wiles having cut off the head
of the leader of the foreign hosts, whom previously she had
allured by her beautiful form, without polluting the limbs
of her body, with a victor's shout said :
I keep myseK pure for Thee, Bridegroom, and holding
a lighted torch I go to meet Thee.
Seeing the great beauty of Susanna, the two Judges,
^ Gen. iv. 10. ^ Qgn. xxxix. 12. ^ ju(j_ y^j_
H

114 THE WRITINGS OF METHODIUS.
maddened with desire, said, dear lady, we have come
desiring secret intercourse with thee ; but she with tremu-
lous cries said
:
I keep myself pure for Thee, Bridegroom, and holding
a lighted torch I go to meet Thee.
It is far better for me to die than to bc^tray my nuptials
to you, mad for women, and so to suffer the eternal justice
of God in iiery vengeance. Save me now, Christ, from
these evils.
I keep myself pure for Thee, Bridegroom, and holding
a lighted torch I go to meet Thee.
Thy Precursor, washing multitudes of men in flowing
lustral water, unjustly by a wicked man, on account of his
chastity, w^as led to slaughter; but as he stained the dust
with his life-blood, he cried to Thee, blessed One
I keep myself pure for Thee, Bridegroom, and holding
a lighted torch I go to meet Thee.
The parent of Thy life, that unspotted Grace ^ and un-
defiled Virgin, bearing in her womb without the ministry
of man, by an immaculate conception, and who thus became
suspected of having betrayed the marriage -bed, she,
blessed One, when pregnant, thus spoke :
I keep myself pure for Thee, Bridegroom, and holding
a lighted torch I go to meet Thee.
"Wishing to see thy nuptial day, blessed One, as many
angels as Thou, King, calledst from above, bearing the
best gifts to Thee, came in unsullied robes :
I keep myself pure for Thee, Bridegroom, and holding
a lighted torch I go to meet Thee.
In hymns, blessed spouse of God, we attendants of the
Bride honour Thee, undcfiled virgin Church of snow-
white form, dark haired, chaste, spotless, beloved.
I keep myself pure for Thee, O Bridegroom, and holding
a lighted torch I go to meet Thee.
Corruption has fled, and the tearful pains of diseases
death has been taken way, all folly has perished, consuming
1 Matt. i. 18.
:
;

THE BANQUET OF THE TEN VIRGINS. 115
mental grief is no more; for again tlie grace of tlie God-
Christ has suddenly shone upon mortals.
I keep myself pure for Thee, Bridegroom, and holding
a lighted torch I go to meet Thee.
Paradise is no longer bereft of mortals, for by divine
decree he no longer dwells there as formerly, thrust out
from thence when he was free from corruption, and from
fear by the various wiles of the serpents, blessed One.
I keep myself pure for Thee, Bridegroom, and holding
a lighted torch I go to meet Thee.
Singing the new song, now the company of virgins attends
thee towards the heavens, Queen, all manifestly crowned
with white lilies, and bearing in their hands bright lights.
I keep myself pure for Thee, Bridegroom, and holding
a lighted torch I go to meet Thee.
blessed One, who inhabited the undefiled seats of
heaven without beginning, who governed all things by
everlasting power, Father, with Thy Son, we are here,
receive us also within the gates of life.
1 keep myself pure for Thee, Bridegroom, and holding
a lighted torch I go to meet Thee.
Chap. hi.— Which are the letter, the continent, or those tvho
delight in tranquillity of life?— Contests the peril of
Chastity: the felicity of tranquillity— Purified and
tranquil minds gods; they who shall see God— Virtue
disciplined ly Temptations.
Eub.—Deservedly, Gregorion, has Thelda borne off the
chief prize.
Greg.—Deservedly indeed.
Eub.—But what about the stranger Telmisiake?^ Tell
me, was she not listening from without? I wonder if she
could keep silence on hearing of this banquet, and would
not forthwith, as a bird flies to its food, listen to the things
which were spoken.
Greg.—The report is that she w^as present with Methodios
when he inquired respecting these things of Arete. But it
^ 111 Jahn, Telmesiake. Tr.

UG rilK WRITINGS OF METHODIUS.
is a good as well as a liappy thing to Lave sucli a mistress
and g-uide as Arete, that is virtue.
Euh.—But, Gregorion, which shall we say are the better,
those who without lust govern concupiscence, or those who
under the assaults of concupiscence continue pure ?
Greg.—For my part, I think those who are free from
lust, for tliey have their mind undefiled, and are altogether
uncorrupted, sinning in no respect.
Euh.—Well, I swear by chastity, and wisely, Gregorion.
But lest in any wise I hinder you, if I gainsay your words,
it is that I may the better learn, and that no one hereafter
may refute me.
Greg.—Gainsay me as you will, you have my permission.
For, Euboulios, I think that I know sufficient to teach you
that he who is not concupiscent is better than he who is.
If I cannot, then there is no one who can convince you.
^M&.—Bless me ! I am glad that you answer me so
magnanimously, and show how wealthy you are as regards
wisdom.
Greg.— -A mere chatterer, so you seem to me to be,
Euboulios.
Euh.—Wiij so ?
Greg.—Because you ask rather for the sake of amusement
than of truth.
Eub.—Speak fair, I pray you, my good friend; for 1
greatly admire your wisdom and renown. 1 say this
because, with reference to the things that many wise men
often dispute among themselves, you say that you not
only understand them, but also vaunt that you can teach
another.
Greg.—ISTow tell me truly whether it is a difliculty
with you to receive the opinion, that they who are not
concupiscent excel those who are concupiscent, and yet
restrain themselves ? or are you joking ?
Euh.—How so, when I tell you that I do not know ?
But, come, tell me, wisest lady, in wliat do the non-
concupiscent and chaste excel the concupiscent who live
chastely ?

THE BANQUET OF THE TEN VIRGINS. 117
Greg.—Because, in the first place, they have the soul
itself pure, and the Holy Spirit always dwells in it, seeing
that it is not distracted and disturbed by fancies and unre-
strained thoughts, so as to pollute the mind. But they are
in every way inaccessible to lust, both as to their flesh and
to their heart, enjoying tranquillity from passions. But
they who are allured from without, through the sense of
sight, with fancies, and receiving lust flowing like a stream
into the heart, are often not less polluted, even when they
think that they contend and fight against pleasures, being
vanquished in their mind.
Eub.—Shall we then say that they who serenely live and
are not disturbed by lusts are pure ?
Greg.—Certainly. For these ^ are they whom God makes
gods in the beatitudes ; they who believe in Him without
doubt. And He says that they shall look upon God with
confidence, because they bring in nothing that darkens or
confuses the eye of the soul for the beholding of God; but
all desire of things secular being eliminated, they not only,
as I said, preserve the flesh pure from carnal connexion,
but even the heart, in which, especially, as in a temple,
the Holy Spirit rests and dwells, is open to no unclean
thoughts.
Eub.-— Stay now ; for I think that from hence we shall
the better go on to the discovery of what things are truly
the best ;
and, tell me, do you call any one a good j)ilot ?
Greg.— I certainly do.
Eub.—Whether is it he that saves his vessel in crreat and
perplexing storms, or is it he who does so in a breathless
calm ?
Greg.—He that does so in a great and perplexing storm.
Eub.— Shall we not then say that the soul, which is
deluged with the surging waves of the passions, and yet does
not, on that account, weary or grow faint, but direct her
vessel—that is, the flesh—nobly into the port of chastity, is
better and more estimable than he that navigates in calm
weather ?
1 Matt. V. 8.

118 THE WRITINGS OF METHODIUS.
Greg.—We will say so.
Euh.—For to be prepared against the entrance of tlie
gales of the Evil Spirit, and not to be cast away or over-
come, but to refer all to Christ, and strongly to contend
against pleasures, brings greater praise than he wins who
lives a virgin life calmly and with ease.
Greg.—It appears so.
Euh.—And what saith the Lord ? Does He not seem to
show that he who retains continence, though lusting, excels
him who, having no lust, leads a virgin life ?
Greg.—AVhere does He say so ?
Euh.—AVhere, comparing a wise man to a house well
founded, He declares him immovable because he cannot be
overthrown by rains, and floods, and winds; likening, as it
would seem, these storms to lusts, but the immovable
and unshaken firmness of the soul in chastity to the
rock.
Greg.—You appear to speak what is true.
Eiib.—And what say you of the physician ? Do you not
call him the best who has been j)roved in great diseases,
and has healed many patients ?
Goxg.—I do.
Euh.—But the one who has never at any time practised,
nor ever had the sick in his hands, is he not still in all
respects the inferior ?
Greg.—Yes.
Euh.—Then Ave may certainly say that a soul which is
contained by a lustful body, and which appeases with the
medicaments of temperance the disorders arising from the
heat of lusts, carries off the palm for healing, over one to
whose lot it has fallen to govern aright a body which is
free from lust.
Greg.—It must be allowed.
Euh.—And how is it in wrestling ? Whether is the better
wrestler he who has many and strong antagonists, and continually
is contending without being worsted, or he who
has no opponents ?
Greg.—Manifestly lie who wTestles.

THE BANQUET OF THE TEN VIRGINS. 119
Eul.—And, in wrestling, is not the athlete who contends
the more experienced ?
Greg.—It must be granted.
Euh.—Therefore it is clear that he whose soul contends
against the impulses of lust, and is not borne down by it,
but draws back and sets himself in array against it, appears
stronger than he who does not lust.
Greg.— True.
Eub.—What then? Does it not appear to you, Gre-
gorion, that there is more courage in being valiant against
the assaults of base desires ?
Greg.—Yes, indeed.
Eub.—Is not this courage the strength of virtue ?
Greg.—Plainly so.
Eub.—Therefore, if endurance be the strength of virtue,
is not the soul, which is troubled by lusts, and yet perse-
veres against them, stronger than that which is not so
troubled ?
Greg.—Yes.
Eub.—And if stronger, then better ?
Greg.—Truly.
Eub.—Therefore the soul which is concupiscent, and
exercises self-control, as appears from what has been said,
is better than that which is not concupiscent, and exercises
self-control.
Greg.—You speak truly, and I shall desire still more
fuUy to discourse with you concerning these things. If,
therefore, it pleases you, to-morrow I will come again to
liear respecting them. Now, however, as you see, it is
time to betake ourselves to the care of the outward man.

CONCERNING FREE WILL.
\RTHOD.—The old man of Ithaca, according to
the legend of the Greeks, when he wished to
hear the song of the Sirens, on account of the
charm of their voluptuous voice, sailed to
Sicily in bonds, and stopped up the ears of his companions
not that he grudged them the hearing, or desired to load
himself with bonds, but because the consequence of those
singers' music to those who heard it was death. For such,
in the opinion of the Greeks, are the charms of the Sirens.
Now I am not within hearing of any such song as this ; nor
have I any desire to hear the Sirens who chant men's
dirges, and whose silence is more profitable to men than
their voice ; but I pray to enjoy the pleasure of a divine
voice, which, though it be often heard, I long to hear again
not that I am overcome with the charm of a voluptuous
voice, but I am being taught divine mysteries, and expect
as the result, not death but eternal salvation. For the
singers are not the deadly Sirens of the Greeks, but a divine
choir of prophets, with whom there is no need to stop the
ears of one's companions, nor to load one's-self with bonds,
in fear of the penalty of hearing. For, in the one case, the
hearer, with the entrance of the voice, ceases to live ; in the
other, the more he hears, the better life will he enjoy, being
led onwards by a divine Spirit. Let every one come, then,
and hear the divine song without any fear. There are not
with us the Sirens from the shore of Sicily, nor the bonds of
Ulysses, nor the wax poured melting into men's ears ; but
a loosening of all bonds, and liberty to listen to every
one that approaches. For it is worthy of us to hear
such a song as this; and to hear such singers as these, seems
to me to be a thing to be prayed for. But if one wishes
to hear the choir of the apostles as well, he will find the
;

CONCERNING FREE WILL. 121
same harmony of song. For the others sang beforehand
the divine plan in a mystical manner; but these sing an
interpretation of what has been mystically announced by
the former. Oh, concordant harmony, composed by the
Divine Spirit ! Oh, the comeliness of those who sing of the
mysteries [of God] ! Oh, that I also may join in these songs
in my prayer !
Let
us then also sing the like song, and raise
the hymn to the Holy Father, glorifying in the Spirit Jesus,
who is in His bosom.
Shun not, man, a spiritual hymn, nor be ill-disposed to
listen to it. Death belongs not to it ; a story of salvation is
our song. Already I seem to taste better enjoyments, as I
discourse on such subjects as these; and especially when there
is before me such a flowering meadow [as I see], that is to
say, our assembly of those who unite in singing and hearing
the divine mysteries. Wherefore I dare to ask you to listen
to me with ears free from all envy, without imitating the
jealousy of Cain,^ or persecuting your brother, like Esau,^ or
approving the brethren of Joseph,* because they hated their
brother on account of his words ; but differing far from all
these, insomuch that each of you is used to speak the mind
of his neighbour. And, on this account, there is no evil
jealousy among you, as ye have undertaken to supply your
brother's deficiencies. noble audience, and venerable
company, and spiritual food ! That I may ever have a
right to share in such pleasures, be this my prayer!
Oual.—As I was walking yesterday evening, my friend,
along the shore of the sea, and was gazing on it somewhat
intently, I saw an extraordinary instance of divine power,
and a work of art produced by wise science, if at least such
a thing may be called a work of art. For as that verse of
Horner^ says
" As wlien two adverse winds blowing from Thrace,
Boreas and Zephyrus, the fishy Deep
Vex sudden, all around, the sable flood
High curled, flings forth the salt weed on the shore ;"
^ Jno. i. 18. ^ Gen. iv. 5. ' Gen. xxvii. 41.
* Gen. xxxvii. 4 * Iliad, ix. 4, H. (Cowpei-'s Tr.).

122 THE WRITINGS OF METHODIUS.
So it seemed to me to heave happened yesterday. For I
saw waves very like mountain-tops, and, so to speak,
reaching up to heaven itself. Whence I expected nothing
else but that the whole land would be deluged, and I began
to form in my mind a place of escape, and a Noah's ark.
But it was not as I thought ; for, just as the sea rose to a
crest, it broke up again into itself, without overstepping its
own limits, having, so to speak, a feeling of awe for a
divine decree.^ And as oftentimes a servant, compelled by
his master to do something against his will, obeys the command
through fear, while he dares not say a word of what
he suffers in his unwillingness to do it, but, full of rage,
mutters to himself,—somewhat so it appeared to me that
the sea, as if enraged and confining its awe within itself,
kept itself under, as not willing to let its Master perceive
its anger.
On these occurrences I began to gaze in silence, and
wished to measure in my mind the heaven and its sphere.
I began to inquire whence it rises and where it sets ; also
what sort of motion it had—whether a progressive one, that
is to say, one from place to place, or a revolving one ; and,
besides, how its movement is continued. And, of a truth, it
seemed worth \\\\\\q, to inquire also about the sun,—what is
the manner of his being set in the heaven ; also what is the
orbit he traverses ; also whither it is that, after a short
time, he retires ; and why it is that even he does not go out
of his proper course : but he, too, as one may say, is observ-
ing a commandment of a higher power, and appears with
us just when he is allowed to do so, and departs as if he
were called away.
So, as I was investigating these things, I saw that the
sunshine was departing, and the daylight failing, and that
and the sun was succeeded
immediately darkness came on ;
by the moon, who, at her first rising, was not of full size,
but after advancing in her course presented a larger
appearance. And I did not cease inquiring about her also,
but examined the cause of her waning and waxing, and
^ Job xxwaii. 11.

CONCERNING FREE WILL. 123
why it is that she, too, observes the revolution of days ;
and
it seemed to me from all this that there is a divine government
and power controlling the whole, which we may justly
call God.
And thereupon I began to praise the Creator, as I saw
the earth fast fixed, and living creatures in such variety,
and the blossoms of plants with their many hues. But my
mind did not rest upon these things alone ; but thereupon
I began to inquire whence they have their origin—whether
from some source eternally co-existent with God, or from
Himself alone, none co -existing with Him ; for that He has
made nothing out of that which has no existence appeared
to me the right view to take, unless my reason were altogether
untrustworthy. For it is the nature of things which
come into being to derive their origin from what is already
existing. And it seemed to me that it might be said with
equal truth, that nothing is eternally co-existent with God
distinct from Himself, but that whatever exists has its
origin from Him, and I was persuaded of this also by the
undeniable disposition of the elements, and by the orderly
arrangement of nature about them.
So, with some such thoughts of the fair order of things,
I returned home. But on the day following, that is to-day,
as I came I saw two beings of the same race (I mean men),
striking and abusing one another ; and another, again, wish-
ing to strip his neighbour. And now some began to venture
upon a more terrible deed ; for one stripped a corpse, and
exposed again to the light of day a body that had been
once hidden in the earth, and treated a form like his own
with such insult as to leave the corpse to be food for dogs
while another bared his sword, and attacked a man like
himself. And he wanted to procure safety by flight ; but
the other ceased not from pursuing, nor would control his
anger. And why should I say more ? It is enough that he
attacked him, and at once smote him with his sword. So
[the wounded man] became a suppliant to his fellow, and
spread out his hands in supplication, and was willing to
give up his clothing, and only made a claim for life. But

124 THE WRITINGS OF METHODIUS.
the other did not subdue his anger, nor pity his fellow-man,
nor would he see his own image in the being before him
but, like a wild beast, made preparations with his sword for
feeding upon him. And now he was even putting his
mouth to the body so like his own, such was the extent of
his rage. And there was to be seen one man suffering
injurious treatment, and another forthwith stripping him,
and not even covering with earth the body which he
denuded of clothing. But, in addition to these, there was
another who, robbing others of their marriage rights,
wanted to insult his neighbour's wife, and urged her to
turn to unlawful embraces, not wishing her husband to be
father to a child of his own.
After that I began to believe the tragedies, and thought
that the dinner of Thuestes had really taken place ; and
believed in the unlawful lust of Oinomaos, nor doubted of
the strife in which brother drew the sword on brother.
So, after witnessing such things as these, I began to
inquire whence they arise, and what is their origin, and
who is the author of such devices against men, whence
came their discovery, and who is the teacher of them.
Now to dare to say that God was the author of these
things was impossible ; for surely it could not even be said
that they have from Him their substance, or their exist-
ence. For how were it possible to entertain these thoughts
of God ? For He is good, and the Creator of ^^•hat is excel-
lent, and to Him belongs nothing bad. Nay, it is His
nature to take no pleasure in such things ; biit He forbids
their production, and rejects those who delight in them,
but admits into His presence those who avoid them. And
how could it be anything but absurd to call God the maker
of tlicse things of which He disapproves ? For He would
not wish them not to be, if He had first been their creator
and He wishes those who approach Him to be imitators of
Him.
Wherefore it seemed to me unreasonable to attribute these
things to God, or to speak of them as having sprung from
Him; though it must certainly be granted that it is pos-
;

CONCERNING FREE WILL. 125
sible for something to come into existence out of what has
no existence, in case He made what is evil. For He who
brought them into existence out of non-existence would
not reduce them to the loss of it. And again, it must he
said that there w^as once a time when God took pleasure in
evil things, which now is not the case. Wherefore it seems
to me impossible to say this of God. For it is unsuitable
to His nature to attach this to Him. AVherefore it seemed
to me that there is co-existent with Him somewhat which
has the name of matter, from which He formed existing
things, distinguishing between them with wise art, and
arranging them in a fair order, from which also evil things
seem to have come into being. For as this matter was
without quality or form, and, besides this, was borne about
without order, and was untouched by divine art, God bore
no grudge against it, nor left it to be continually thus borne
about, but began to work upon it, and wished to separate
its best parts from its worst, and thus made all that it was
fitting for God to make out of it ; but so much of it as was
like lees, so to speak, this being unfitted for being made into
anything. He left as it was, since it was of no use to Him
and from this it seems to me that what is evil has now
streamed down among men. This seemed to me the right
view to take of these things. But, my friend, if you think
that anything I have said is wrong, mention it, for I exceed-
ingly desire to hear about these things.
Ortliod.—I appreciate your readiness, my friend, and ap-
plaud your zeal about the subject ; and as for the opinion
which you have expressed respectmg existing things, to the
effect that God made them out of some underlying substance,
I do not altogether find fault with it. For, truly, the origin
of evil [is a subject that] has called out opinions from many
men. Before you and me, no doubt, there have been many
able men who have made the most searching inquiry into
the matter. And some of them expressed the same opinion
as you did, but others again represented God as the creator
of these things, fearing to allow the existence of substance as
coeval with Him ; while the former, from fear of saying that

126 THE WRITINGS OF METHODIUS.
God was the author of evil, tliouglit fit to represent matter
as coeval with Him.^ And it was the fate of both of these
to fail to speak rightly on the subject, in consequence of
their fear of God not being in agreement with an accurate
knowledge of the truth.
But others declined to inquire about such a question at
all, on the ground that such an inquiry is endless. As for
me, however, my connection with you in friendship does
not allow me to decline the subject of inquiry, especially
when you announce your own purpose, that you are not
swayed by prejudice (although you had your opinion about
the condition of things derived from your conjectures), but
say that you are confirmed in a desire of knowing the
truth.
Wlierefore I will willingly turn to the discussion of the
question. But I wish this companion of mine here to
listen to our conversation. For, indeed, he seems to have
much the same opinions about these things as you have,
wherefore I wish that you should both have a share in the
discussion. For whatever I should say to you, situated as
you are, I shall say just as nmch to him. If, then, you
are indulgent enough to think I speak truly on this great
subject, give an answer to each question I ask; for the
result of this will bo that you will gain a knowledge of the
truth, and I shall not carry on my discussion with you at
random.
Oual.—I am ready to do as you say ; and therefore be
quite ready to ask those questions from which you think I
may be able to gain an accurate knowledge of this important
subject. For the object which I have set before myself is
not the base one of gaining a victory, but that of becoming
thoroughly acquainted with the truth. Wherefore apply
yourself to the rest of the discussion.
Orthod.—Well, then, I do not suppose you are ignorant
that it is impossible for two uncreated things to exist
to"-ether, although you seem to have expressed nearly as
^ The reader will liere naturally think of the great and long-continued
Manichscan controversy.
—
Tr.

CONCERNING FREE WILL. 127
much as tliis in an earlier part of the coriversation. As-
suredly we must of necessity say one of two things : either
that God is separate from matter, or, on the other hand, that
He is inseparable from it. If, then, one would say that they
are united, he will say that that which is uncreated is one
only (for each of the things spoken of will be a part of the
other), and as they are parts of each other, there will not be
two uncreated things, but one composed of different elements.
For we do not, because a man has different members, break
him up into many beings. But, as the demands of reason
require, we say that a single being, man, of many parts, has
been created by God. So it is necessary, if God be not
separate from matter, to say that that which is uncreated
is one only ; but if one shall say that He is separate, there
must necessarily be something intermediate between the
two, which makes their separation evident. For it is
impossible to estimate the distance of one thing from
another, unless there be something else with which the
distance between them may be compared. And this holds
good, not only as far as the instance before us, but also
to any number of others. For the argument which we
advanced in the case of two uncreated things would of
necessity be of equal force, were the uncreated things
granted to be three in number. For I should ask also
respecting them, whether they are separate from each other,
or, on the other hand, are united each to its neighbour.
For if any one resolve to say that they are united, he will
be told the same as before ; if, again, that they are separate,
he will not escape the necessary existence of that which
separates them.
If, then, any one were to say that there is a third account
which might fitly be given of uncreated things, namely,
that neither is God separate from matter, nor, again, are
they united as part of a whole; but that God is locally
situate in matter, and matter in God, he must be told as
the consequence,^ that if we say that God is placed in
matter, we must of necessity say that He is contained
^ Jalin's reading is liere followed.

128 THE WRITINGS OF METHODIUS.
within limits, and circumscribed by matter. But tlien He
must, equally with matter, be carried about without order.
And that He rests not, nor remains by Himself, is a neces-
sary result of that in which He is being carried, now this
way, and now that. And besides this, we must say that
God was in worse case stiU.
For if matter were once without order, and He, determining
to change it for the better, put it into order, there
was a time when God was in that which had no order.
And I might fairly ask this question also, whether God
filled matter completely, or existed in some part of it. For
if one resolve to say that God was in some part of matter,
how far smaller than matter does he make Him; that is, if
a part of it contained God altogether. But if he were to
say that He is in all of it, and is extended through tlie
whole of matter, he must tell us how He wrought upon it.
For we must say that there was a sort of contraction of
God, which being effected, He wrought upon that from
which He was withdrawn, or else that He wrought in union
with matter, without having a place of withdrawal. But if
any one say that matter is in God, there is equal need of
inquiry, namely, whetlier it is by His being separated from
Himself, and as creatures exist in the air, by His being
divided and parted for the reception of the beings that are
in Him; or whether it is locally situated, tliat is to say, as
water in land; for if we were to say, as in the air, we must
say that God is divisible; but if, as water in earth (since
matter was without order and arrangement, and besides,
contained what was evil), we must say that in God were to
be found the disorderly and the evil. jSTow this seems to
me an unbecoming conclusion, nay, more, a dangerous one.
For you wash for the existence of matter, that you may
avoid saying that God is the author of evil; and, determining
to avoid this, you say that He is the receptacle of evil.
If, then, under the supposition that matter is separate from
created substances, you had said that it is uncreated, I
should have said much about it, to prove tliat it is impossible
for it to be uncreated; but since you say that the [question

COXCERNING FREE WILL. 129
of] the origin of evil is the cause of this supposition, it
therefore seems to me right to proceed to inquire into this.
For when it is clearly stated how evil exists, and that it is
not possible to say that God is the cause of evil, because of
matter being subject to Him, it seems to me to destroy such
a supposition, to remark, that if God created the qualities
which did not exist. He equally created the substances.^
Do you say, then, that there co-exists with God matter
without qualities out of which He formed the beginning of
this world?
Oual.—So I think.
Orthod.— If, then, matter had no qualities, and the world
were produced by God, and qualities exist in the world,
then God is the maker of qualities ?
Oual.—It is so.
Orthod.—Now, as I heard you say some tune ago that it
is impossible for anything to come into being out of that
which has no existence, answer my question : Do
you think
that the qualities of the world were not produced out of any
existing qualities?
Oual.—I do.
Orthod.—And that they are something distinct from sub-
stances ?
Oual.—Yes.
Orthod.—If, then, qualities were neither made by God
out of any ready at hand, nor derive tlieir existence from
substances, because they are not substances, we must say
that they were produced by God out of wliat had no exist-
ence. AVlierefore I thought you spoke extravagantly in
saying that it was impossible to suppose that anytliing was
produced by God out of what did not exist.
But let our discussion of this matter stand thus. For
truly we see among ourselves men making things out of
what does not exist, although they seem for the most part
to be making them with something. As, for instance, we
may have an example in the case of architects; for they
^ Tlie text is liere in an micertain state. Cf. Migne and JaLn.
1

130 THE WRITINGS OF METHODIUS.
truly do not make cities out of cities, nor in like manner
temples out of temples. .......
(Imperfect.)
\_Tlic rest from the Bihliothcca of Fhotuis.']
But if, because substances underlie these things, you think
that the builders make them out of what does exist, you are
mistaken in your calculation. For it is not the substance
which makes the city or the temples, but art applied to
substance. And this art is not produced out of some art
which lies in the substances themselves, but from that wliich
is not in them.
But you seem likely to meet me with this argument:
that the artificer makes the art which is connected with the
substance out of the art which he has. Now I think it is
a good reply to this to say, that in man it is not produced
from any art lying beneath; for it is not to be granted that
substance by itself is art. For art is in the class of acci-
dents, and is one of the things that have an existence only
when they are employed about some substance. For man
will exist even without the art of building, but it will have
no existence unless man be previously in being. Whence
we must say that it is in the nature of things for arts to be
produced in men out of what has no existence. If, then, we
have shown that this is so in the case of men, why was it
improper to say that God is able to make not only qualities,
but also substances, out of that which has no existence ?
For as it appears possible for something to be produced out
of what exists not, it is evident that this is the case with
substances. To return to the question of evil. Do you
think evil comes under the head of substances, or of quali-
ties oi substances ?
Oual.—Of qualities,
Orthod.—But matter was found to be without quality or
form ?
OvmI.—It was.
Orthod.— Well, then, the connection of these names with
substance is owiu'r to its accidents. For murder is not a

CONCERNING FREE WILL. 131
siiLstauce, nor is any otlier evil; but the substance receives
a cognate name from putting it into practice. For a man is
not [spoken of as] murder, but by committing it he receives
the derived name of murderer, without being himself
murder; and, to speak concisely, no other evil is a sub-
stance; but by practising any evil, it can be called evil.
Similarly consider, if you imagine anything else to be the
cause of evil to men, that it too is evil by reason of its
acting by them, and suggesting the committal of evil. For
a man is evil in consequence of his actions. For he is said
to be evil, because he is the doer of evil. Now what a man
does, is not the man himself, but his activity, and it is
from his actions that he receives the title of evil. For
if we were to say that he is that which he does, and he
commits murders, adulteries, and such-like, he will be all
these. Now if he is these, then when they are produced
he has an existence, but when they are not, he too ceases
to be. Now these things are produced by men. Men
then will be the authors of them, and the causes of their
existing or not existing. But if each man is evil in con-
sequence of what he practises, and what he practises has
an origin, he also made a beginning in evil, and evil too
had a beginning. Now if this is the case, no one is
without a beginning in evil, nor are evil things without
an origin.
Oual.—Well, my friend, you seem to me to have argued
sufficiently against the other side. For you appeared to
draw right conclusions from the premises which we granted
to the discussion. For truly if matter is without qualities,
then God is the maker of qualities ; and if evils are
quahties, God will be the author of evils. But it seems
to me false to say that matter is without qualities; for it
cannot be said respecting any substance that it is with-
out qualities. But indeed, in the very act of saying that
it is without qualities, you declare that it has a quality,
by describing the character of matter, which is a kind of
quality. Therefore, if you please, begin the discussion from
the beginning; for it seems to me that matter never began

132 THE WniTINGS OF METHODIUS.
to have qualities. For such being the case, I assert, my
friend, that evil arises from its emanation.
Orthocl. — If matter were possessed of qualities from
eternity, of what will God be the creator ? For if we say
substances, we speak of them as pre-existing ; if, again, we
say qualities, these too are declared to have an existence.
Since, then, both substances and qualities exist, it seems to
me superfluous to call God a creator. But answer me a
question. In what way do you say that God was a creator?
AVas it by changing the existence of those substances into
non-existence, or by changing the qualities while He pre-
served the substances ?
Oual.—I think tliat there was no change of the sub-
stances, but only of the qualities ; and in respect to these
we call God a creator. And just as if one might chance to
say that a house was made of stones, it cannot be said of
them that they do not still continue stones in substance,
because they are called a house ;
for I affirm that the house
is made by the quality of construction. So I think that
God, while substance remained, produced a change of its
qualities, by reason of which I say that this world was made
by God.
Ortliod.—Do you think, too, that evil is among the quali-
ties of substances ?
Oual.—I do.
Ortliod.—And were these qualities in matter from the
first, or had they a beginning ?
Oual.—I say that these qualities were eternally co-ex-
istent with matter.
Ortliod.—But do you not say that God has made a change
in the qualities ?
Oual.—I do say this.
Orllml.—Y^x the better ?
Oual.—I tliink so.
Orthod.—If, then, evil is among the qualities of matter,
and its qualities were changed by God for the better, the
inquiry must be made whence evil arose. For either all
of them, being evil, underwent a change for the better,

CONCERNING FREE WILL. 133
or some of tliem being evil, and some not, the evil ones
were not changed for the better; but the rest, as far as
they were found superior, w^ere changed by God for the
sake of order.
Oual.—That is the opinion I held from the beginning.
Ortliod.—How, then, do you say it was that He left the
qualities of evil as they were ? Was it that He was able
to do away with them, or that, though He wished to do so.
He was unable ? For if you say that He was able, but
disinclined to do so, He must be the author of these things
because, while He had power to bring evil to an end, He
allowed it to remain as it was, especially when He had
begun to work upon matter. For if He had had nothing
at all to do with matter. He would not have been the
author of what He allowed to remain. But since He works
upon a part of it, and leaves a part of it to itself, while He
has power to change it for the better, I think He is the
author of evil, since He left part of matter in its vileness.
He wrought then for the ruin of a part ; and, in this
respect, it seems to me that this part was chiefly injured
by His arranging it in matter, so that it became partaker
of evil. For before matter was put in order, it was with-
out the perception of evil ; but now each of its parts has
the capacity of perceiving evil. Now, take an example in
the case of man. Previously to becoming a living creature,
he was insensible to evil; but from the time when he is
fashioned by God into the form of man, he gains the perception
of approaching evil. So this act of God, which
you say was done for the benefit of matter, is found to have
happened to it rather for the worse. But if you say that
God was not able to stop evil, does the impossibility result
from His being naturally weak, or from His being overcome
by fear, and in subjection to some more powerful Being ?
See which of these you would like to attribute to the almighty
and good God. But, again, answer me about matter.
Is matter simple or compound ? For if matter be simple
and uniform, and the universe compound, and composed of
different substances, it is impossible to say that it is made

134 THE WRITINGS OF METHODIUS.
of matter, because compound things cannot be composed of
one pure and simple ingredient. Tor composition indicates
the mixture of several simple things. Ikit if, on the other
liand, you say that matter is compound, it has been entirely
composed of simple elements, and they were once each
separately simple, and by their composition matter was pro-
duced ; for compound things derive their composition from
simple things. So there was once a time when matter did
not exist—that is to say, before the combination of the
simple elements. But if there was once a time when matter
did not exist, and there was never a time when what is
uncreated did not exist, then matter is not uncreated. And
from this it follows that there are many things which are
uncreated. For if God were uncreated, and the simple
elements of which matter was composed were uncreated,
the number of the uncreated would be more than two.
But to omit inquiring what are the simple elements, matter
or form—for this would be followed by many absurdities
let me ask, do you think that nothing that exists is contrary
to itself?
Oual.—I do.
Orthod.—Yet water is contrary to fire, and darkness to
light, and lieat to cold, and moisture to dryness.
Dual.—I tldnk it is.
Orthod.—If, then, nothing that exists is contraiy to itself,
and these are contrary to one another, they will not be one
and the same matter—no, nor formed from one and the
same matter. But, again, I wisli to ask, do you think that
the parts of a thing are not destructive of one another ?
Oaal.—l do.
Orthod.— And that fire and water, and the rest likewise,
are parts of matter ?
Oual.—I hold them to be so.
Orthod.— Wliy, then, do you not think that water is
destructive of fire, and light of darkness, and so on with
the rest ?
Oual.— I do.
Orthod.— Then, if parts of a thing are not destructive of
—

CONCERNING FREE WILL. 135
one another, and these are found to be so, they will not be
parts of the same thing. But if they are not parts of the
same thing, they will not be parts of one and the same
matter. And, indeed, they will not be matter either,
because nothing that exists is destructive of itself. And
this being the case with the contraries, it is shown that
they are not matter. This is enough on the subject of
matter.
Now we must come to the examination of evils, and
must necessarily inquire into the evils among men. As to
these, are they forms of the principle of evil, or parts of it ?
If forms, evil will not have a separate existence distinct
from them, because the species are to be sought for in the
forms, and underlie them. But if this is the case, evil has
an origin. For its forms are shown to have an origin
such as murder, and adultery, and the like. But if you will
have them to be parts of some principle of evil, and they
have an origin, it also must have an origin. For those
things whose parts have an origin, are of necessity origi-
nated likewise. For the whole consists of parts. And the
whole will not exist if the parts do not, though there may
be some parts, even if the whole be not there.
Now there is nothing existing of which one part is origi-
nated, and another part not. But if I were even to grant
this, then there was a time when evil was not complete,
namely, before matter was wrought by God. And it
attains
man is
completeness when man is produced by God ; for
the maker of the parts of evil. And from this it
follows that the cause of evil being complete, is God the
Creator, which it is impious to say. But if you say that
evil is neither of the things supposed, but is the doing of
something evil, you declare that it has an origin. For the
doing of a thing makes the beginning of its existence. And
besides this, you have nothing further to pronounce evil.
For what other action have you to point out as such,
except what happens among men? Now, it has been
already shown that he who acts is not evil according to
his being, but in accordance with his evil doino:.

13
G
THE WRITINGS OF METHODIUS.
Because there is nothing evil by nature, hut it is hy use
that evil things become such. So I say, says he, that man
was made with a free will, not as if there were already evil
ill existence, Avhich he had the power of choosing if he
wished, but on account of his capacity of obeying or dis-
obeying God.
For this was the meaning of the gift of Free Will. And
man after his creation receives a commandment from God ;
and from this at once rises evil, for he does not obey
the divine command ; and this alone is evil, namely, dis-
obedience, which had a beginning.
For man^ received power, and enslaved himself, not
because he was overpowered by the irresistible tendencies
of his nature, nor because the capacity with which he was
gifted deprived him of what was better for him ; for it was
for the sake of this that I say he was endowed with it [but
he received the power above mentioned], in order that he
may obtain an addition to what he already possesses, which
accrues to him from the Superior Being in consequence of
his obedience, and is demanded as a debt from his ]\Iaker.
For I say that man was made not for destruction, but for
better things. For if he were made as any of the elements,
or those things which render a similar service to God, he
would cease to receive a reward befitting deliberate choice,
and would be like an instrument of the maker ; and it
would be unreasonable for him to suffer blame for his
wrong-doings, for the real author of them is the one by
whom he is used. But man did not understand better
things, since he did not know the author [of his existence],
but only the object for which he was made. I say there-
fore that God, purposing thus to honour man, and to grant
him an understanding of better things, has given him the
power of being able to do what he wishes, and commends
^ The whole of this work, as preserved, is in a very fragmentary state.
We have followed Migne in general, as his edition is most widely
known, and but little is gained by adopting Jahn's, which is somewhat
more complete.
—
Tr.

CONCERNING FREE WILL. 137
the employment of liis power for better things ; not that He
deprives him again of free will, but wishes to point out the
better way. For the power is present with him, and he
receives the commandment; but God exhorts him to turn
his power of choice to better things. For as a father
exhorts his son, who has power to learn his lessons, to give
more attention to them, inasmuch as, while he points out
this as the better course, he does not deprive his son of the
power which he possessed, even if he be not inclined to
learn willingly ; so I do not think that God, while He urges
on man to obey His commands, deprives him of the power
of purposing and withholding obedience. For He points out
the cause of His giving this advice, in that He does not
deprive him of the power. But He gives commands, in order
that man may be able to enjoy better things. For this is
the consequence of obeying the commands of God. So that
He does not give commands in order to take away the
power which He has given, but in order that a better gift
may be bestowed, as to one worthy of attaining greater
things, in return for his having rendered obedience to God,
while he had power to withhold it. I say that man was
made with free will, not as if there were already existing
some evil, which he had the power of choosing if he wished,
but that the power of obeying and
disobeying God is the only cause [of the bestowal of free
wiU].
For this was the object to be obtained by free will.
And man after his creation receives a commandment from
God, and from this at once rises evil ; for he does not
obey the divine command, and this alone is evil, namely,
disobedience, which had a beginning. For no one has
it in his power to say that it is without an origin, when
its author had an origin. But you will be sure to ask
whence arose this disobedience. It is clearly recorded in
Holy Scripture, by which I am enabled to say that man
was not made by God in this condition, but that he has
come to it by some teaching. For man did not receive such
a nature as this. For if it were the case that his nature

1.38 THE WRITINGS OF METHODIUS.
was such, this would not have come upon ]iim by teaching.
Now one says in Holy Writ, that "man has learnt [evil]."^
T say, then, that disobedience to God is taught. For this
alone is evil which is produced in opposition to the pur-
pose of God , for man would not learn evil by itself. He,
then, who teaches evil is the Serpent.
For my part, I said that the beginning of evil was envy,
and that it arose from man's being distinguished by God
with higher honour. Now evil is disobedience to the commandment
of God.
^ Jer. xiii. 23.

FEOII THE
DISCOURSE ON THE RESURRECTIOX.
ilOD did not make evil, nor is He at all in any
way the author of evil ; but whatever failed to
keep the law, which He in all justice ordained,
after being made by Him with the facidty of
free will, for the purpose of guarding and keeping it, is
called evil. Now it is the gravest fault to disobey God, by
overstepping the bounds of that righteousness which is con-
sistent with free will.
II. Now the question has already been raised, and answered,^
that the " coats of skins " ^ are not bodies. Never-
theless, let us speak of it again, for it is not enough to have
mentioned it once. Before the preparation of these coats of
skins, the first man himself acknowledges that he has both
bones and flesh; for when he saw the woman brought to
him :
" This is now," he cried,^ " bone of my bone, and flesh
of my flesh." And again : " She shall be called AVoman,
because she was taken out of man. For this cause, shall a
man leave his father and mother, and shall be joined unto
his wife, and they two shall be one flesh." For I cannot
endure the trifling of some who shamelessly do violence to
Scripture, in order that their opinion, that the resurrection
is without flesh, may find support; supposing rational
bones and flesh, and in different ways changing it back-
wards and forwards by allegorizing. And Christ confirms
the taking of these things as they are written, when, to the
1 Cf. Anastasius, in Dodrina ratrum cU Verbi Incarnatione, c. 25
[Jalin]. By Epiphanius, Hccr. Ixiv. n. 22 [Migne].
2 Gen. iii 21. ^ Qg^^_ ^^ 23^ £4.

140 THE WIUTIXGS OF METHODIUS.
question of tlie Pharisees about putting away a Avife, He
answers :
" Have ye not read tliat He which made them at
the beginning made them male and female ; and said, For
this cause shall a man leave his father," ^ and so on.
III. But it is evidently absvnxl to think that the body
will not co-exist with the soul in the eternal state, because
it is a bond and fetters ; in order that, according to their
view, we wdio are to live in the kingdom of light may not
be for ever condemned to be bondmen of corruption. For
as the question has been sufficiently solved, and the statement
refuted in which they defined the fiesh to be the
soul's chain, the argument also is destroyed, that the flesh
will not rise again, lest, if we resume it, we be prisoners in
the kingdom of light.
IV. In order, then, that man might not be an undying
or ever-living evil, as w^ould have been the case if sin
were dominant within him, as it had sprung up in an im-
mortal body, and was provided with immortal sustenance,
God for this cause pronounced him mortal, and clothed
him with mortality. For this is \A'hat was meant by the
coats of skins, in order that, by the dissolution of the
body, sin might be altogether destroyed from the very
roots, that there might not be left even the smallest j)ar-
ticle of root from which new shoots of sins might again
burst forth.
V. For as a fig-tree, which has grown in the splendid
buildings of a temple, and has reached a great size, and is
spread over all the joints of the stones with thickly-branch-
ing roots, ceases not to grow, till, by the loosening of the
stones from the place in which it sprung ujd, it is altogether
torn away ; for it is possible for the stones to be fitted into
their own places, when the fig-tree is taken away, so that
the temple may be preserved, having no longer to support
what w^as the cause of its own destruction ; while the fig-
tree, torn away by the roots, dies ; in the same way also,
God, the builder, checked by the seasonable application of
death. His own temple, man, when he had fostered sin, like
' :M;itt. xix. 4, 5.

DISCOURSE ON THE RESURRECTION. 141
a wild fig-tree, " killing," ^ in the words of Scripture, " and
making alive," in order that the flesh, after sin is withered
and dead, may, like a restored temple, be raised up again
with the same parts, uninjured and immortal, while sin is
utterly and entirely destroyed. For while the body still
lives, before it has passed through death, sin must also live
with it, as it has its roots concealed within us, even though
it be externally checked by the wounds inflicted by corrections
and warnings ; since, otherwise, it would not happen
that we do wrong after baptism, as we should be entirely
and absolutely free from sin. But now, even after believ-
ing, and after the time of being touched by the water of
sanctification, we are oftentimes found in sin. For no one
can boast of being so free from sin as not even to have an
evil thought. So that it is come to pass that sin is now
restrained and lulled to sleep by faith, so that it does not
produce injurious fruits, but yet is not torn up by the roots.
For the present we restrain its sprouts, such as evil imagin-
ations, "lest any root of bitterness springing up trouble"^
us, not suffering its leaves to unclose and open into shoots
while the Word, like an axe, cuts at its roots which
grow below. But hereafter the very thought of evil will
disappear.
VI. But come now, since there is need of many examples
in matters of this kind, let us examine them particularly
from this point of view, without desisting till our argument
ends in clearer explanation and proof. It appears, then, as
if an eminent craftsman were to cast over again a noble
image, wrought by himself of gold or other material, and
beautifully proportioned in all its members, upon his suddenly
perceiving that it had been mutilated by some
infamous man, who, too envious to endure the image being
beautiful, spoiled it, and thus enjoyed the empty pleasure
of indulged jealousy. For take notice, most wise Agiaophon,
that, if the artificer wish that that upon which he has
bestowed so much pains and care and labour, shall be
quite free from injury, he will be impelled to melt it down,
1 Deut. xxxii. 39. 2 jjeb. xii. 15.

142 THE WHITINGS OF METHODIUS.
and restore it to its former condition. But if lie should not
cast it afresh, nor reconstruct it, but allow it to remain
as it is, repairing and restoring it, it must he that the image,
1)eing passed through the fire and forged, cannot any longer
he preserved unchanged, hut will he altered and wasted.
Wlierefore, if he should wish it to be perfectly beautiful and
faultless, it must be broken np and recast, in order that all
the disfigurements and mutilations infiicted upon it by
treachery and envy, may be got rid of by the breaking up
and recasting of it, while the image is restored again uninjured
and unalloyed to the same form as before, and made
as like itself as possible. For it is impossible for an image
under the hands of the original artist to be lost, even if it
be melted down again, for it may be restored; but it is possible
for blemishes and injuries to be put off, for they melt away
and Cannot be restored ; because in every work of art the
best craftsman looks not for blemish or failure, but for
sjrmmetry and correctness in his work. Now God's plan
seems to me to have been the same as that which prevails
among ourseh^es. For seeing man. His fairest work, cor-
rupted by envious treachery, He coidd not endure, with His
love for man, to leave him in such a condition, lest he should
be for ever faulty, and bear the blame to eternity; but dis-
solved him again into his original materials, in order that,
by remodelling, all the blemishes in him might waste away
and disappear. For the melting down of the statue in the
former case corresponds to the death and dissolution of the
body in the latter, and the remoulding of the material in the
former, to the resurrection after death in the latter; as also
saith the prophet Jeremiah, for he addresses [the Jews] in
these words, " And I went down to the potter's house; and,
behold, he wrought a work upon the stones. And the vessel
which he made in his hands was broken ;
and again he made
another vessel, as it pleased him to make it. And the word
of the Lord came to me, saying, Cannot 1 do to you as this
potter, house of Israel? Behold, as the clay of the potter
are ye in my hands." ^
1 Jer. xviii. .3-G.

DISCOURSE ON THE RESURRECTIOX. 143
VII. For I call your attention to this, that, as I said,
after man's transgression the Great Hand was not content
to leave as a trophy of victory its own work, debased by the
Evil One, who wickedly injured it from motives of envy;
but moistened and reduced it to clay, as a potter breaks
up a vessel, that by the remodelling of it all the blemishes
and bruises in it may disappear, and it may be made afresh
faultless and pleasing.
VIII. But it is not satisfactory to say that the universe
will be utterly destroyed, and sea and air and sky will be no
longer. For the whole world will be deluged with fire from
heaven, and burnt for the purpose of purification and
renewal; it will not, however, come to complete ruin and
corruption. For if it were better for the world not to be
than to be, why did God, in making the world, take the
worse course? But God did not work in vain, or do that
which was worst. God therefore ordered the creation with
a view to its existence and continuance, as also the Wisdom
confirms, saying, " For God created all things that they
might have their being ; and the generations of the world
were healthful, and there is no poison of destruction in
them."^ And Paul clearly testifies this, saying, "For the
earnest expectation of the creature [or creation] waiteth for
the manifestation of the sons of God. For the creature [or
creation] was made subject to vanity, not willingly, but by
reason of him that subjected the same in hope: because the
creature [or creation] itself also shall be delivered from the
bondage of corruption into the glorious liberty of the chil-
dren of God."^ For the creation was made subject to vanity,
he says, and he expects that it will be set free from such
servitude, as he intends to call this world by the name of
creation. For it is not what is unseen but what is seen that
is subject to corruption. The creation, then, after being
restored to a better and more seemly state, remains, rejoicing
and exulting over the children of God at the resurrection; for
whose sake it now groans and travails,^ waiting itself also for
1 Wisd. i. 14. 2 Rom. viii. 19-21.
^ The reading and pimctuation of Jahn are here adopted.

144 THE WniTIXGS OF METHODIUS.
our redemption from the corruption of the body, that, when
we have risen and shaken off the mortality of the flesh,
accordmg to that which is written, " Shake off the dust,
and arise, and sit down, Jerusalem," ^ and have been set
free from sin, it also shall be freed from corruption and be
subject no longer to vanity, but to righteousness. Isaiah
says, too, " For as the new heaven and the new earth which
I make, remaineth before me, saith the Lord, so shall your
seed and your name be;"^ and again, " Thus saith the Lord
that created the heaven, it is He who prepared the earth and
created it, He determined it ; He created it not in vain, but
formed it to be inhabited."^ For in reality God did not
establish the universe in vain, or to no purpose but destruc-
tion, as those weak-minded men say, but to exist, and be
inhabited, and continue. Wherefore the earth and the
heaven must exist again after the conllagration and shaking
of all things.
IX. But if our opponents say, How then is it, if the universe
be not destroyed, that the Lord says tliat "heaven and earth
shall pass away;"* and the prophet, that "the heaven shall
perish as smoke, and the earth shall grow old as a garment ;"s
we answer, because it is usual for the Scriptures to call the
change of the world from its present condition to a better
and more glorious one, destruction; as its earlier form is
lost in the change of all things to a state of greater s])leudour;
for there is no contradiction nor absurdity in the Holy
Scriptures. For not " the world " but the " fashion of this
world passeth away,"^ it is said; so it is usual for the
Scriptures to call the change from an earlier form to a better
and more comely state, destruction; just as when one calls
by the name of destruction the change from a childish form
into a perfect man, as the stature of the child is turned into
[manly] size and beauty. We may expect that the creation
will pass away, as if it were to perish in the burning, in
order that it may be renewed, not however tliat it will be
destroyed, that we who are renewed may dwell in a renewed
^ Isaiah Hi. 2. ^ Isaiah Ixvi. 22. ^ Isaiah xlv. 18.
^ Matt. xxiv. 35. ^ I,^flJ.^ll H. g. ^ ^ (j,j,. y^j^ o^^

DISCOURSE ON THE RESURRECTION. 145
world without taste of sorrow; according as it is said,
" When Thou lettest Thy breath go forth, they shall be made,
and Thou shalt renew the face of the earth ;"^ God hence-
forth providing for the due temperature of that which sur-
rounds it. For as the earth is to exist after the present age
[or "dispensation"], there must be by all means inhabitants
for it, who shall no longer be liable to death, nor shall
marry, nor beget children, but live in all happiness, like the
angels, without change or decay. Wherefore it is silly to
discuss in what way of life our bodies will then exist, if
there is no longer air, nor earth, nor anything else.
X. But in addition to what has been said, there is this
point worth consideration, since it misleads very much, if
we may be outspoken about matters of such importance,
Aglaophon. For you said that the Lord declared plainly
[when tempted by the Sadducees] that those who shall
obtain the resurrection shall then be as the angels.^ You
brought this objection : The angels, being without flesh, are on
this account in the utmost happiness and glory. We must
then, as we are to be made equal to the angels, be like
them stripped of flesh, and be angels. But you overlooked
this, my excellent friend, that He who created and set in
order the universe out of nothing, ordained the nature of
immortal beings to be distributed not only among angels
and ministers, but also among principalities, and thrones,
and powers. For the race of angels is one, and that of
principalities and powers another; because immortal beings
are not all of one order, and constitution, and tribe, and
family, but there are differences of race and tribe. And
neither do the cherubim, departing from their own nature,
assume the form of angels; nor, again, do angels assume the
form of the others. For they cannot be anything but what
they are and have been made. Moreover, man also having
been appointed by the original order of things to inhabit
the world, and to rule over all that is in it, when he is
immortal, will never be changed from being a man into the
form either of angels or any other; for neither do angels
1 Ps. civ. 30. 2 Matt. xxii. 30.
K

146
THE WRITINGS OF METHODIUS.
undergo a change from tlieir original form to auotlier. For
Christ at His coming did not proclaim that the human
nature should, when it is immortal, be remoulded or trans-
formed into another nature, but into what it was before the
fall. For each one among created things must remain
in its own proper place, that none may be wanting to any,
but all may be full : heaven of angels, thrones of powers,
luminaries of ministers ; and the more divine spots, and
the undefiled and untainted luminaries, with seraphim,
who attend the Supreme Council, and uphold the universe
and the world of men. For if we granted that men
are changed into angels, it would follow that we say that
angels also are changed into powers, and these into one
thing and the other, until our argument proceed too far for
safety.
XL Neither did God, as if He had made man badly, or
committed a mistake in the formation of him, determine
— ;
afterwards to make an angel, repenting of His work, as the
worst of craftsmen do; nor did He fashion man, after He
had wished originally to make an angel, and failed; for this
would be a sign of weakness, etc. Why even then did He
make man and not angels, if He wi,shed men to be angels
and not men? Was it because He was unable? It is
blasphemy to suppose so. Or was He so busy in making
the worse as to loiter about the better ? This too is absurd.
For He does not fail in making what is good, nor defers it,
nor is incapable of it; but He has the power to act how
and when He pleases, inasmuch as He is Himself power.
Wherefore it was because He intended man to be man,
that He originally made him so. But if He so intended
since He intends what is good—man is good. Now man
is said to be composed of soid and body; he cannot then
exist without a body, but with a body, unless there be pro-
duced another man besides man. For all the orders of
immortal beings must be preserved by God, and among these
is man. " For," says Wisdom, " God created man to be im-
mortal, and made him to be an image of His own eternity."^
1 Wisd. ii. 23.

DISCOURSE ON TEE RESURRECTION. 147
The body then perishes not; for man is composed of soul
and body.
XII. Wherefore observe that these are the very things
which the Lord wished to teach to the Sadducees, who did
not believe in the resurrection of the flesh. For this was
the opinion of the Sadducees. Whence it was that, having
contrived the parable about the woman and the seven
brethren, that they might cast doubt upon the resurrection
of the flesh, " There came to Hun," ^ it is said, " the
Sadducees also, who say that there is no resurrection."
Christ, then, if there had been no resurrection of the flesh,
but the soul only were saved, would have agreed with their
opinion as a right and excellent one. But as it was. He
answered and said, " In the resurrection they neither
marry, nor are given in marriage, but are as the angels in
heaven,"^ not on account of having no flesh, but of not
marrying nor being married, but being henceforth incor-
ruptible. And He s]3eaks of our being near the angels in
this respect, that as the angels in heaven, so we also in
paradise, spend our time no more in marriage-feasts or
other festivities, but in seeing God and cultivating life,
under the direction of Christ. For He did not say " they
shall be angels," but like angels, in being, for instance,
crowned, as it is written, with glory and honour ; differing
a little from the angels,^ while near to being angels. Just
as if He had said, while observing the fair order of the sky,
and the stillness of the night, and everything illumined by
the heavenly light of the moon, " the moon shines like the
sun." We should not then say that He asserted that the
moon was absolutely the sun, but like the sun. As also
that which is not gold, but approaching tlie nature of gold,
is said- not to be gold, but to be like gold. But if it were
gold, it would be said to be, and not to be like, gold. But
since it is not gold, but approaching to the nature of it, and
has the appearance of it, it is said to be like gold ; so also
when He says that the saints shall, in the resurrection, be
like the angels, we do not understand Him to assert that
1 Matt. xxii. 23. ^ ]\];^^tt. xxii. 23. ^ pg_ ^:jq_ 5_

148 THE WRITINGS OF METHODIUS.
tliey will then be actually angels, but approaching to the
condition of angels. So that it is most unreasonable to say,
" Since Christ declared that the saints in the resurrection
appear as angels, therefore their bodies do not rise," although
the very words employed give a clear proof of the real state
of the case. Tor the term "resurrection" is not applied to
that which has not fallen, but to that which has fallen and
rises again ; as when the prophet says, " I will also raise up
again the tabernacle of David which has fallen dowit,"^ Now
the much-desired tabernacle of the soul is fallen, and sunk
down into "the dust of the earth." ^ For it is not that
which is not dead, but that which is dead, that is laid
down. But it is the flesh which dies ; the soul is immortal.
So, then, if the soul be immortal, and the body be the
corpse, those who say that there is a resurrection, but not
of the flesh, deny any resurrection ; because it is not that
which remains standing, but that which has fallen and
been laid down, that is set up ; according to that which is
WTitten, " Does not he who falls rise again, and he who
turns aside return ?"^
XIII. Since flesh was made to border on incorruption and
corruption, being itself neither the one nor the other, and
was overcome by corruption for the sake of pleasure,
though it was the work and property of incorruption
therefore it became corruptible, and was laid in the dust of
the earth. When, then, it was overcome by corruption, and
delivered over to death through disobedience, God did not
leave it to corruption, to be triumphed over as an inherit-
ance; but, after conquering death by the resurrection,
delivered it again to incorruption, in order that corruption
might not receive the property of incorruption, but incor-
ruption that of corruption. Therefore the apostle answers
thus, " For this corruptible must put on incorruption, and
this mortal must put on immortality."* Now the corru2)tible
and mortal putting on immortality, what else is it but tliat
which is "sown in corruption and raised in incorruption"^
1 Amos ix. 11. - Dan. xii. 2. ^ j^p yiii. 4.
4 1 Cor. XV. :.?j. 6 Y (joi.. V. A±
;

DISCOURSE ON THE RESURRECTION. 149
(for the soul is not corruptible or mortal ; but this which is
mortal and corrupting is of flesh), in order that, " as we
have borne tlae image of the earthy, we shall also bear the
image of the heavenly?"^ For the image of the earthy
which we have borne is this, " Dust thou art, and unto
dust shalt thou return."^ But the image of the heavenly is
the resurrection from the dead, and incorruption, in order
that " as Christ was raised up from the dead by the glory
of the Father, so we also should walk in newness of life." ^
But if any one were to think that the earthy image is the
flesh itself, but the heavenly image some other spiritual
body besides the flesh ; let him first consider that Christ,
the heavenly man, when He appeared, bore the same form
of limbs and the same image of flesh as ours, through which
also He, who was not man, became man, that " as in Adam
all die, even so in Christ shall all be made alive." '^ For if
He bore flesh for any other reason than that of setting the
flesh free, and raising it up, why did He bear flesh super-
fluously, as He purposed neither to save it, nor to raise it
up ? But the Son of God does nothing superfluously. He
did not then take the form of a servant uselessly, but to
raise it up and save it. For He truly w^as made man, and
died, and not in mere appearance, but that He might truly
be shown to be the first begotten from the dead, changing
the earthy into the heavenly, and the mortal into the
immortal. AVlien, then, Paul says that "flesh and blood
cannot inherit the kingdom of God,"^ he does not give a
disparaging opinion of the regeneration of the flesh, but
would teach that the kingdom of God, which is eternal life,
is not possessed by the body, but the body by the life. For
if the kingdom of God, which is life, were j)ossessed by the
body, it would happen that the life would be consumed by
corruption. But now the life possesses what is dying, in
order that "death may be swallowed up in victory"^ by life,
and the corruptible may be seen to. be the possession of
incorruption and immortality, while it becomes unbound
1 1 Cor. XV. 49. 2 Gen. iii. 19. ^ ]^(,„i ^.^ 4
* 1 Cor. XV. 22. 5 1 Cor. xv. 50. " 1 Cor. xv. 54.

150 THE WRITINGS OF METHODIUS.
and free from deatli and siu, but the slave and servant of
immortality; so that the body may be the possession of
incomiption, and not incorruption that of the body.
XIV. If, then, out of such a drop, small, and previously
without any existence, in its actual state of moistness, contractedness,
and insignificance, in fact out of nothing, man
is brought into being, how much rather shall man spring
again into being out of a previously existing man? For it
is not so difficult to make anything anew after it has once
existed and fallen into decay, as to produce out of nothing
that which has never existed. Now, in case we choose to
exhibit the seminal fluid discharged from a man, and j)lace .
by it a corpse, each by itself, which of them, as they both
lie exposed to view, will the spectators think most likely to
become a man—that drop, which is nothing at all, or that
which has already shape, and size, and substance ? For if
the very thing which is nothing at all, merely because God
pleases, becomes a man, how much rather shall that which
has existence and is brought to perfection become again
a man, if God pleases? For what was the purpose of the
theologian Moses, in introducing, under a mystical sense, the
Feast of Tabernacles in the Book of Leviticus ? Was it that
we may keep a feast to God, as the Jews with their low
view of the Scriptures interpret it ? as if God took pleasure
in such tabernacles, decked out with fruits and boughs and
leaves, which immediately wither and lose their verdure.
We cannot say so. Tell me, then, what was the object of
the Feast of Tabernacles? It was introduced to point to
this real tabernacle of ours, which, after it was fallen down
to corruption through the transgression of the law, and
broken up by sin, God promised to put together again, and
to raise up in incorruptibility, in order that we may truly
celebrate in His honour the great and renowned Feast of
Tabernacles at the resurrection; when our tabernacles are
put together in the perfect order of immortality and harmony,
and raised up from the dust in incorruption; when the dry
bones/ according to the most true prophecy, shall hear a
^ Ezek. xxxvii. 4.

DISCOURSE ON THE RESURRECTION. 161
voice, and be broiiglit to their joints by God, the Creator
and Perfect Artificer, who will then renew the flesh and
bind it on, no more with such ties as those by Avhich it was
at first held together, bnt by such as shall be for ever undecaying
and indissoluble. For I once saw on Olympus
(which is a mountain of Lycia), fire bursting up from the
ground spontaneously on the summit of the mountain; and
by it was standing an Agnos tree, so flourishing, green, and
shady, that one might suppose a never-failing stream of
water had nourished its growth, rather than what was really
the case. For which cause, tlierefore, though the natures of
things are corruptible, and their bodies consumed by fire,
and it is impossible for things which are once of an inflammable
nature to remain unaffected by fire; yet this tree, so
far from being burnt, is actually more vigorous and green
than usual, though it is naturally inflammable, and that too
when the fire is glowing about its very roots. I certainly
cast some boughs of trees from the adjoining wood on to
the place where the fire burst forth, and they immediately
caught fire and, were burnt to ashes. Now, then, tell me
why it is that that wjiich cannot bear even to feel the heat
of the sun, but withers up under it unless it be sprinlded
with water, is not consumed when beset by such fiery heat,
but both Kves and thrives ? What is the mea.ning of this
marvel ? God appointed this as an example and introduction
to the day that is coming, in order that we may
know more certainly that, when all things are deluged with
fire from heaven, the bodies which are distinguished by
chastity and righteousness will be taken up by Him as free
from all injury from the fire as from cold water. For truly,
beneficent and bountiful Lord, " the creature that serveth
Thee, who art the Maker, increaseth his strength against
the unrighteous for their punishment, and abateth his
strength for the benefit of such as put their trust in
Thee;"^ and at Thy pleasure fire cools, and injures notliing
that Thou determinest to be preserved ; and again, water
burns more fiercely than fire, and nothing opposes Thine
1 Wisd. xvi. 24.

152 THE WRITINGS OF METHODIUS.
unconquerable power and might. For Thou createdst all
things out of nothing; wherefore also Thou changest and
transformest all things as Thou wilt, seeing they are Thine,
and Thou alone art God.
XV. The apostle certainly, after assigning the planting
and Avatering to art and earth and water, conceded the
growth to God alone, where he says, " Neither is he that
planteth anything, neither he that watereth ;
but God that
giveth the increase." ^ For he knew that "Wisdom, the first-
born of God, the parent and artificer of all things, brings
forth everything into the world ; whom the ancients called
Nature and Providence, because she, with constant provision
and care, gives to all things birth and growth. " For," says
the Wisdom of God, " my Father worketh hitherto, and I
work." 2 Now it is on this account that Solomon called
Wisdom the artificer of all things, since God is in no
respect poor, but able richly to create, and make, and vary,
and increase all things.
XVI. God, who created all things, and provides and cares
for all things, took dust from the ground, and made our
outer man.
THE SECOND DISCOUESE ON THE
EESURRECTION.
[S. John Damascene, Orat. 2. Be Imagin. torn. i. p. 389, Ed.
Paris, 1712.]
For instance, then, the images of our kings here, even
though they be not formed of the more precious materials
gold or silver— are honoured by all. For men do not, while
they treat with respect those of the far more precious
material, slight those of a less valuable, but honour every
image in the world, even though it be of chalk or bronze.
And one who speaks against either of them, is not acquitted
as if he had only spoken against clay, nor condemned for
having despised gold, but for having been disrespectful
1 Cor. iii. 7. ^ JoI^q y. 17.
—

DISCOURSE ON THE RESURRECTION. 153
towards the King and Lord Himself. The images of God's
angels, which are fashioned of gold, the principalities and
powers, we make to His honour and glory.
FEOM THE DISCOUESE OK THE EESUEEECTIOK
[Photius : Bibliotheca, cod. 234]
I. Eead the Book on the Eesurrection by St ]\Ietho-
dius, Bishop and Martyr, of which that which follows is
a selection, that the body is not the fetter of the soul, as
Origen thought, nor are souls called by the prophet Jeremiah
"fettered" on account of their being within bodies.
For he lays down the principle that the body does not
hinder the energies of the soul, but that rather the body is
carried about with it, and co-operates in whatever the soul
commits to it. But how are we to understand the oj^inion
of Gregory ^ the theologian, and many others ?
II. That Origen said that the body was given to the soul
as a fetter after the fall, and that previously it lived without
a body ; but that this body which we wear is the cause of
our sins; wherefore also he caUed it a fetter, as it can
hinder the soul from good works.
III. That if the body was given to the soul after the fall
as a fetter, it must have been given as a fetter upon the evil
or the good. Now it is impossible that it should be upon
the good ; for no physician or artificer gives to that which
has gone wrong a remedy to cause further error, much less
would God do so. It remains, then, that it was a fetter
upon evil. But surely we see that, at the beginning, Cain,
clad in this body, committed murder ; and it is evident into
what wickedness those who succeeded him ran. The body is
not, then, a fetter upon evil, nor indeed a fetter at all ; nor
was the soul clothed in it for the first time after the fall.
IV. That man, with respect to his nature, is most truly
said to be neither soul without body, nor, on the other hand,
body without soul ; but a being composed out of the union
^ Gregory, surnamed Tlieologiis, commonly known as Gregory
Nazianzen.

154 THE WRITINGS OF METHODIUS.
of soul and liody into one form of the T)eantiful. But
Origen said that the soul alone is man, as did I'lato.
V. That there is a difference between man and other
and to them are given varieties of natural
living creatures ;
form and shape, as many as the tangible and visible forces
of nature produced at the command of God ; while to him
w^as given the form and image of God, with every part
accurately finislied, after the very original likeness of the
Father and the only-begotten Son. Now w^e must consider
how the saint states this.
VI. He says that Phidias the statuary, after he had
made the Pisaean image of ivory, ordered oil to be poured
out before it, that, as far as he could secure it, it might be
preserved imperishable.
VII. He says that the devil is a spirit, made by God,
in the neighbourhood of matter, as was said also by Athena-
goras (as of course the rest of the angels are), and that he
was entrusted with the oversight of matter, and the forms
of matter. For, according to the original constitution of
angels, they were made by God, in His providence, for the
care of the universe ; in order that, while God exercises a
perfect and general supervision over the whole, and keeps
the supreme authority and power over all— for upon Him
their existence depends— the angels appointed for this
purpose take charge of particulars. Now the rest of
them remained in the positions for which God made and
appointed them ; but the devil was insolent, and having
conceived envy of us, behaved wickedly in the charge com-
mitted to him ; as also did those who subsequently M^ere
enamoured of fleshly charms, and had illicit intercourse wdth
the daughters of men. For to them also, as was the case
with men, God granted the possession of their own choice.
And how is this to be taken ?
VIII. He says that by the coats of skins is signified
death. For he says of Adam, that when the Almighty God
saw that by treachery he, an immortal being, had become
evil, just as his deceiver the devil was. He prepared the
coats of skins on this account ;
that when he was thus, as it

DISCOUESE ON THE RESURRECTION. lo5
were, clothed in mortality, all that was evil in him might
die in the dissolution of the body.
IX. He holds that St Paul had two revelations. For the
apostle, he says, does not suppose paradise to be in the
third heaven, in the opinion of those who know how to
observe the niceties of language, when he says, " I know
such a man caught up to the third heaven ; and I know
such a man, whether in the body or out of the body, God
knoweth, that was. caught up into paradise." ^ Here he
signifies that he has seen two revelations, having been evi-
dently taken up twice, once to the third heaven, and once
into paradise. For the words, " I know such a man caught
up," make it certain that he was personally shown a revelation
respecting the third heaven. And the words which
follow, " And I know such a man, whether in the body or
out of the body, God knoweth, that he was caught up into
paradise," show that another revelation was made to him
respecting paradise. Now he was led to make this statement
by his opponents having laid it down from the
apostle's words that paradise is a mere conception, as it is
above the heaven, in order to draw the conclusion that life
in paradise is incorporeal.
X. He says that it is in our power to do, or to avoid
doing, evil ; since otherwise we should not be punished for
doing evil, nor be rewarded for doing well ; but the presence
or absence of evil thoughts does not depend upon ourselves.
Wherefore even the sainted Paul says, " For what I would,
that do I not, but what I would not, that I do ;"^ that is to
say, "My thoughts are not what I would, but what I would
not." Now he says that the habit of imagining evil is
rooted out by the approach of physical death, since it was
for this reason that death was appointed by God for the
sinner, that evil might not remain for ever.
But what is the meaning of this statement (it is to be
noted that it has been made by others of our Fathers as
well), seeing that those who meet death find in it at the
time neither increase nor decrease of sins.
1 2 Cor, xii. 2, 3. ^ Rom. %'ii. 15.

156 THE WRITINGS OF METHODIUS.
A Synopsis of some Apostolic Words from the same
Discourse.
[Photius: Bibliotheca, ihicl]
I. Eead a compendious interpretation of some apostolic
words from the same discourse. Let us see, tlien, what it is
that we have endeavoured to say respecting the apostle.
For this saying of his, " I was alive without the law once,"^
refers to the life which was lived in paradise before the law,
not without a body, hut with a body, by our first parents,
as we have shown above ; for we lived without concu-
piscence, being altogether ignorant of its assaults. For not
to have a law according to which we ought to live, nor a
power of establishing what manner of life we ought to
adopt, so that we might justly be approved or blamed, is
considered to exempt a person from accusation. Because
one cannot lust after those things from which he is not
restrained, and even if he lusted after them, he would not
be blamed. For lust is not directed to things which are
before us, and subject to our power, but to those which are
before us, and not in our power. For how should one care
for a thing which is neither forbidden nor necessary to
him ? And for this reason it is said, " I had not known lust,
except the law had said, Thou shalt not covet." ^ For when
[our first parents] heard, " Of the tree of the knowledge of
good and evil, thou shalt not eat of it; for in the day thou
eatest thereof thou shalt surely die,"^ then they conceived
lust, and gathered it. Therefore was it said, " I had not
known lust, except the law had said, Thou shalt not covet;"
nor would they have desired to eat, except it had been said,
" Thou shalt not eat of it." For it was thence that sin took
occasion to deceive me. For when the law was given, the
devil had it in his power to work lust in me ;
" for without
the law, sin was dead ;"* which means, " when the law was
not given, sin could not be committed." But I was alive
and blameless before the law, having no commandment in
" but when
accordance with which it was necessary to live ;
1 Rom. vii. 9. ^ p^oin. vii. 7. ^ Gen. ii. 17. * Rom. vii. 8.

DISCOURSE ON THE RESURRECTION. 157
the commandment came, sin revived, and I died. And the
commandment, which was ordained to life, I found to be
unto death." ^ For after God had given the law, and had
commanded me what I ought to do, and what I ought not to
do, the devil wrought lust in me. For the promise of God
which was given to me, this was for life and incorruption, so
that obeying it I might have ever-blooming life and joy
unto incorruption ; but to him who disobeyed it, it would
issue in death. But the devil, whom he calls sin, because
he is the author of sin, taking occasion by the commandment
to deceive me to disobedience, deceived and slew
me, thus rendering me subject to the condemnation, " In
the day that thou eatest thereof thou shalt surely die."^
" Wherefore the law is holy, and the commandment holy,
and just and good;"^ because it was given, not for injiuy,
but for safety ; for let us not suppose that God makes
anything useless or hurtful. What then ? " Was then that
which is good made death unto me ? " * namely, that which
was given as a law, that it might be the cause of the greatest
sood ? " God forbid." For it was not the law of God that
became the cause of my being brought into subjection to
corruption, but the devil ; that he might be made manifested
who, through that which is good, wrought evil ; that the
inventor of evil might become and be proved the greatest of
all sinners. " For we know that the law is spiritual ;"^ and
therefore it can in no respect be injurious to any one ; for
spiritual things are far removed from irrational lust and sin.
"But I am carnal, sold under sin;"^ which means: But I
being carnal, and being placed between good and evil as a
voluntary agent, am so that I may have it in my power to
choose what I will. For " behold I set before thee life and
death ;"^ meaning that death would result from disobedi-
ence of the spiritual law, that is of the commandment ;
and
from obedience to the carnal law, that is the counsel of the
serpent ; for by such a choice " I am sold " to the devil,
1 Rom. vii 9, 10. ^ Qen. iL 17. ^ Rom. vii. 12.
4 Rom. vii. 13. ^ Rom. vii. 14. " Rom. vii. 14.
7 Jer. xxi. 8 ; Ecclus. xv. 8 ; DeuL xxx. 15.

us THE WRITINGS OF METHODIUS.
I'alliug under sin. Hence evil, as though besieging me,
cleaves to me and dwells in me, justice giving me up to be
sold to the Evil One, in consequence of having violated the
law. Therefore also the expressions : " That which I do, I
allow not," and " what I hate, that do I," ^ are not to be
understood of doing evil, but of only thinking it. For it is
not in our power to think or not to think of improper things,
but to act or not to act upon our thoughts. For we cannot
hinder thoughts from coming into our minds, since we
receive them when they are inspired into us from without
but we are able to abstain from obeying them and acting
upon them. Therefore it is in our power to will not to
think these things ; but not to bring it about that they shall
pass away, so as not to come into the mind again ; for this
does not lie in our power, as I said ; which is the meaning
of that statement, "The good that I would, I do not;"^ for
I do not will to think the things which injure me ;
;
for this
good is altogether innocent. But " the good that I would,
I do not ; but the evil which I would not, that I do ;" not
willing to think, and yet thinking what I do not will. And
consider whether it was not for these very things that David
entreated God, grieving that he thought of those things
which he did not will : " cleanse Thou me from my secret
faults. Keep Thy servant also from presumptuous sins,
lest they get the dominion over me ;
so shall I be undefiled,
and innocent from the great offence."'^ And the apostle too,
" Casting down imaginations, and every
in another place :
high thing that exalteth itself against tlie knowledge of God,
and bringing into captivity every thought to the obedience
of Christ."^
II. But if any one should venture to oppose this state-
ment, and reply, that the apostle teaches that we hate not
only the evil which is in thought, but that we do that which
we will not, and we hate it even in the very act of doing it,
for he says, " The good which I would, I do not ; but the
evil which I would not, that I do;"^ if he who says so
1 Rom. vii. 15. ^ j^om. vii. 19. " Vs. xix. 12, 13.
^ 2 Cor. X. 5. ^ Riiin. vii. 19.

DISCOURSE ON THE RESURRECTION. 159
speaks tlie truth, let lis ask him to explain what was the
evil which the apostle hated and willed not to do, but did ;
and the good which he willed to do, hut did not ; and con-
versely, whether as often as he willed to do good, so often
he did not do the good which he willed, but did the evil
which he willed not ? And how he can say, when exhort-
ing us to shake off all manner of sin, " Be ye followers of
me, even as I also am of Christ ?"^ Thus he meant the
things already mentioned which he willed not to do, not to
be done, but only to be thought of. Tor how otherwise
could he be an exact imitation of Christ ? It would be
excellent then, and most delightful, if we had not those who
oppose us, and contend with us ; but since this is impos-
sible, we cannot do what we will. For we will not to have
those who lead us to passion, for then we could be saved
without weariness and effort ; but that does not come to
pass which we will, but that which we will not. For it is
necessary, as I said, that we should be tried. Let us not
then, my soul, let ns not give in to the Evil One ; but
putting on " the whole armour of God," which is our pro-
tection, let us have " the breast-plate of righteousnes.s, and
your feet shod with the preparation of the Gospel [of peace].
Above all, taking the shield of faith, wherewith ye shall be
able to quench all the fiery darts of the wicked. And take
the helmet of salvation, and the sword of the Spirit, which
is the Word of God,"^ that ye may be able to stand against
the wiles of the devil ; " casting down imaginations, and
every high thing that exalteth itseK against the knowledge
of Christ,"^ "for we wrestle not against flesh and blood;"*
" for that which I do, I allow not ; for what I would, that
do I not ; but what I hate, that do I. If then I do that
which I would not, I consent unto the law that it is good.
Now then it is no more I that do it, but sin that dwelleth
in me. For I know that in me (that is, in my flesh) dwel-
leth no good thing." ^ And this is rightly said. For remember
how it has been already shown that, from the time
1 1 Cor. xi. 1. 2 Epi^^ Yj 13, 14-17. ^ 2 Cor. x. 5.
* Eph. vi. 12. » Rom. vii, 15-18.

160 THE WRITINGS OF METHODIUS.
when man went astray and disobeyed tlie law, thence sin,
receiving its birth from his disobedience, dwelt in him. For
thus a commotion was stirred up, and we were filled with
agitations and foreign imaginations, being emptied of the
divine inspiration and filled with carnal desire, which the
cunning serpent infused into us. And, therefore, God
invented death for our sakes, that He might destroy sin,
lest rising up in us immortals, as I said, it should be
immortal. When the apostle says, " for I know that in
me (that is, in my flesh) dwelleth no good thing," by
which words he means to indicate that sin dwells in us,
from the transgression, through lust ; out of which, like
young shoots, the imaginations of pleasure rise around us.
Tor there are two kinds of thoughts in us; the one which
arises from the lust which lies in the body, which, as I said,
came from the craft of the Evil Spirit; the other from the
law, which is in accordance with the commandment, which
we had implanted in us as a natural law, stirring up our
thoughts to good, when we delight in the law of God
according to our mind, for this is the inner man; but in the
law of the devil according to the lust which dwells in the
flesh. For he who wars against and opposes the law of
God, that is, against the tendency of the mind to good, is
the same who stirs up the carnal and sensual impulses to
lawlessness.
III. For the apostle here sets forth clearly, as I think,
in accordance with the good which is
three laws : One
implanted in us, which clearly he calls the law of the mind.
One the law which arises from the assault of evil, and which
often draws on the soul to lustful fancies, which, he says,
" wars against the law of the miud."^ And the third, which
is in accordance with sin, settled in the flesh from lust,
which he calls the " law of sin wliich dwells in our
members;"^ which the Evil One, urging on, often stirs up
against us, driving us to unrighteousness and evil deeds.
For there seems to be in oiirselves one thing which is better
and another which is worse. And when that which is in
1 Rom. vii. 23. 2 Rgju. vii. 23.

DISCOURSE ON THE RESURBECTION. 161
its nature better is about to become more powerful than
that which is worse, tlie whole mind is carried on to that
which is good; but when that wliich is worse increases and
overbalances, man is on the contrary urged on to evil imagi-
nations. On account of which the apostle prays to be
delivered from it, regarding it as death and destruction; as
also does the prophet when he says, " Cleanse Thou me
from my secret faults."^ And the same is denoted by the
words, " Eor I delight in the law of God after the inward
man ; but I see another law in my members, warring against
the law of my mind, and bringing me into captivity to the
law of sin which is in my members. wretched man that I
am! who shall deliver me from the body of this death ?"^
By which he does not mean that the body is death, but the
law of sin which is in his members, lying hidden in us
through the transgression, and ever deluding the soul to the
death of unrighteousness. And he immediately adds, clearly
showing from what kind of death he desired to be delivered,
and who he was who delivered him, " I thank God, through
Jesus Christ."^ And it should be considered, if he said
that this body was death, Aglaophon, as you supj)osed,
he would not afterwards mention Christ as delivering him
from so great an evil. For in that case what a strange
thing should we have had from the advent of Christ? And
how could the apostle have said this, as being able to be
delivered from death by the advent of Christ; when it was
the lot of all to die before Christ's coming into the world ?
And, therefore, Aglaophon, he says not that this body
was death, but the sin which dwells in the body through
lust, from which God has delivered him by the coming of
Christ. " For the law of the Spirit of life in Christ Jesus
hath made me free from the law of sin and death;" so that
" He that raised up Jesus from the dead shall also quicken
your mortal bodies by His Spirit that dwelleth in you;"
having " condemned sin" which is in the body to its destruction;
"that the righteousness of the law"* of nature which
1 Ps. xix. 12. 2 Rom. vii. 22-24. ^ ]^om. vii. 25.
* Rom. viii. 2, 11, 3, 4.
L

162 THE WRITINGS OF METHODIUS.
draws us to good, and is in accordance with the command-
ment, might be kindled and manifested. For the good
which " the law " of nature " could not do, in that it was
weak," being overcome by the lust wdiich lies in the body,
God gave strength to accomplish, " sending His own Son in
the likeness of sinful ilesh;" so that sin being condemned,
to its destruction, so that it should never bear fruit in the
flesh, the righteousness of the law of nature might be fid-
filled, abounding in the obedience of those who walk not
according to the lust of the flesh, but according to the lust
and guidance of the Spirit; " for the law of the Spirit of
life," which is the Gospel, being different from earlier laws,
leading by its preaching to obedience and tlie remission of
sins, delivered us from the law of sin and death, having
conquered entirely sin which reigned over our flesh.
IV. He [Methodius] says that plants are neither nour-
ished nor increased from the earth. For he says, let any
one consider how the earth can be changed and taken up
into the substance of trees. For then the place of the earth
which lay around, and was drawn up through the roots into
the whole compass of the tree, where the tree grew, must
needs be hollowed out; so that such a thing as they hold
respecting the flux of bodies is absurd. For how could the
earth first enter in through the roots into the trunks of
the plants, and then, passing through their channels into all
their branches, be turned into leaves and fruit? Now there
are large trees, such as the cedar, pines, firs, which annually
bear much leaves and fruit; and one may see that they consume
none of the surrounding earth into the bulk and sub-
stance of the tree. For it would be necessary, if it were
true that the earth went up through the roots, and was
turned into wood, that the wdiole place where the earth lay
round about them should be hollowed out ; for it is not the
nature of a dry substance to flow in, like a moist substance,
and fill up the place of that wliich moves away. Moreover,
there are fig-trees, and other similar plants, which frequently
grow in the buildings of monuments, and yet they never
consume the entire building into themselves. But if any

DISCOURSE ON THE RESURRECTIOX. 163
one should choose to collect their fruit and leaves for manyyears,
he would perceive that their bulk had become much
larger than the earth upon the monuments. Hence it is
absurd to suppose that the earth is consumed into the crop
of fruits and leaves ; and even if they were all made by
it, they Avould be so only as using it for their seat and
place. Tor bread is not made without a mill, and a place,
and time, and fire; and yet bread is not made out of any of
these things. And the same may be said of a thousand
other things.
V. N'ow the followers of Origen bring forward this pass-
age, " For we know that if our earthly house of this taber-
nacle were dissolved,"^ and so forth, to disprove the resur-
rection of the body, saying that the " tabernacle " is the
body, and the " house not made with hands " " in the
heavens" is our spiritual clothing. Therefore, says the
holy JMethodius, by this earthly house must metaphorically^
be understood our short-lived existence here, and not this
tabernacle ; for if you decide to consider the body as being
the eartlily house which is dissolved, tell us what is the
tabernacle whose house is dissolved ? For the tabernacle is
one thing, and the house of the tabernacle another, and still
another we who have the tabernacle. " For," he says, " if
our earthly house of this tabernacle be dissolved"— by
which he points out that the souls are ourselves, that the
body is a tabernacle, and that the house of the tabernacle
figuratively represents the enjoyment of the flesh in the
present life. If, then, this present life of the body be dissolved
like a house, we shall have that which is not made
with hands in the heavens. " Xot made with hands," he
says, to point out the difference ; because this life may be
said to be made with hands, seeing that all the employ-
ments and pursuits of life are carried on by the hands of
men. For the body being the workmanship of God, is not
1 2 Cor. V. 1.
2 The word means literally, " by an abuse, or misapplication ;"
but tlie author's meaning is very nearly that expressed in the text.
—Tr.

164 THE WRITINGS OF METHODIUS.
said to be made with hands, inasmuch as it is not formed
by the arts of men. But if tliey shall say that it is made
with hands, because it was the workmanship of God, then
our souls also, and the angels, and the spiritual clothing in
the heavens, are made with hands; for all these things, also,
are the workmanship of God. What, then, is the house
which is made with hands ? It is, as I have said, the short-
lived existence which is sustained by human hands. For
God said, " In the sweat of thy face shalt thou eat bread;" ^
and when that life is dissolved, we have the life which is
not made with hands. As also the Lord showed, when He
said : " Make to yourselves friends of the mammon of un-
righteousness; that, when ye fail, they may receive you into
everlasting habitations."^ For wdiat the Lord then called
"habitations" [a-/.r]vdc,] the apostle here calls "clothing"
[sTTivd-jgasSai].^ And what He there calls " friends " " of
unrighteousness," the apostle here calls " houses " " dis-
solved." As then, when the days of our present life shall
fail, those good deeds of beneficence to which we have
attained in this unrighteous life, and in this " world " which
"lieth in wickedness,"* wiU receive our souls; so when this
perishable life shall be dissolved, we shall have the habita-
tion which is before the resurrection— that is, our souls
shall be with God, until we shall receive the new house
which is prepared for us, and which shall never fall.
Whence also "we groan," "not for that we would be
unclothed," as to the body, "but clothed upon"^ by it in
the other life. For the " house in heaven," with which we
desire to be "clothed," is immortality; with which, when
we are clothed, every weakness and mortality will be en-
tirely " swallowed up " in it, being consumed by endless
life. "For we walk by faith, not by sight;"^ that is, for
we still go forward by faith, viewing the things which are
beyond with a darkened understanding, and not clearly, so
that we may see these things, and enjoy them, and be in
them. " Now this I say, brethren, that llesh and blood can-
1 Gen. iii. 19. ^ L^^e xvi. 9. ^ 2 Cor. v. 2, 3.
* 1 Jolm V. 19.
s 2 Cor. v. 4. " 2 Cor. v. 7.

DISCOURSE ON THE RESURRECTION. 165
not inherit the kingdom of God; neither doth corruption in-
herit incorruption." ^ By tlesli, he did not mean flesh itself,
but the irrational impulse towards the lascivious pleasures
of the soul. And therefore when he says, " Flesh and blood
cannot inherit the kingxlom of God," he adds the explanation,
" Neither doth corruption inherit incorruption." Now
corruption is not the thing which is corrupted, but the thing
which corrupts. For when death prevails the body sinks
into corruption ; but when life still remains in it, it stands
uncorrupted. Therefore, since the flesh is the boundary
between corruption and incorruption, not being either cor-
ruption or incorruption, it was vanquished by corruption on
account of pleasure, although it was the work and the pos-
session of incorruption. Therefore it became subject to
corruption. When, then, it had been overcome by corruption,
and was given over to death for chastisement. He did not
leave it to be vanquished and given over as an inheritance
to corruption ; but again conquering death by the resurrec-
tion. He restored it to incorruption, that corruption might
not inherit incorruption, but incorruption that which is
corruptible. And therefore the apostle answers, "This
corruptible must put on incorruption, and this mortal im-
mortality."^ But the corruptible and mortal putting on
incorruption and immortality, what else is this, but that
which is sown in corruption rising in incorruption ?^ For,
" as we have borne the image of the earthly, we shall also
bear the image of the heavenly."^ For the "image of the
earthly" which we have borne refers to the saying, "Dust
thou art, and unto dust thou shalt return."^ And the
" image of the heavenly is the resurrection from the dead
and incorruption."
YI. Now Justin of Neapolis,^ a man not far removed
either from the times or from the virtues of the apostles,
says that that which is mortal is inherited, but that life
inherits; and that flesh dies, but that the kingdom of heaven
1 1 Cor. XV. 50. 2 1 Cor. xv. 53. ^ i Cor. xv. 42.
* 1 Cor. XV. 49.
s Qen. iii. 19.
" Commonly known as S. Justin Martyr. Tr.

166 THE WRITINGS OF METHODIUS.
lives. AYhen, tlieii, Paul says that " flesh and blood cannot
inherit the kingdom of heaven,"^ he does not so speak as
seeming to slight the regeneration of the flesh, but as teach-
ing that the kingdom of God, which is eternal life, is not
inherited by the body, but the body by life. For if the
kingdom of God, which is life, were inherited by the
body, it would happen that life was swallowed up by
corruption. But now life inherits that which is mortal,
that death may be swallowed up of life unto victory, and
that which is corruptible appear the possession of incorruption
; being made free from death and sin, and become
the slave and subject of immortality, that the body may
become the possession of incorruption, and not incorruption
of the body.
VII. Now the passage, "The dead in Christ shall rise
first : then we which are alive," S. Methodius thus explains :
Those are our bodies ; for the souls are we ourselves, who,
rising, resume that which is dead from the earth ; so that
being caught up with them to meet the Lord, we may glori-
ously celebrate the splendid festival of the resurrection,
because we have received our everlasting tabernacles, wliich
shall no longer die nor be dissolved.
VIII. I saw, he says, on Olympus- (Olympus is a moun-
tain in Lycia), a fire spontaneously arising on the top of the
mountain from the earth, beside which is the plant Puragnos,
so flourishing, green, and shady, that it seemed rather as
though it grew from a fountain. For what cause, although
they are by nature corruptible, and theh* bodies consumed
by fire, was this plant not only not burnt, but rather more
flourishing, although in its nature it is easily burnt, and the
fire was burning about its roots ? Then I cast branches of
trees out of the surrounding wood into the place where the
fire streamed forth, and, immediately bursting up into flame,
they were converted into cinders. What then is the mean-
ing of this contradiction ? This God appointed as a sign
and prelude of the coming Day, that we may know that,
when all things are overwhelmed by fire, the bodies which
1 1 Cor. XV. 50. 2 Qf^ p. 151.

DISCOURSE O.V THE RESUPdlECTION. 1G7
are endowed with chastity and righteousness shall pass
through it as though it were cold water.
IX. Consider, he says, whether too the blessed John, when
he says, " And the sea gave up the dead which were ^n it
and death and hell delivered up the dead which were in
them," ^ does not mean the parts which are given up by the
elements for the reconstruction of each one ? By the sea is
meant the moist element ; by hell (Hades), the air, derived
from auhig, because it is invisible, as was said by Origen
and by death, tl;e earth, because those who die are laid in
it; whence also it is called in the Psalms the "dust of
death," ^ Christ saying that He is brought " into the dust of
death."
X. For, he says, whatever is composed and consists of
pure air and pure fire, and is of like substance with the
angelic beings, cannot have the nature of earth and water
since it would then be earthy. And of such nature, and
consisting of such things, Origen has shown that the body
of man shall be which shall rise, which he also said would
be spiritual.
XI. And he asks what wiU be the appearance of the risen
body, when this human form, as according to him useless,
shall wholly disappear ; since it is the most lovely of all
things which are combined in living creatures, as being the
form which the Deity Himself employs, as the most wise
Paul explains : " For a man indeed ought not to cover his
head, forasmuch as he is the image and glory of God ;" ^ in
accordance with which the rational bodies of the angels are
set in order ? will it be circular, or polygonal, or cubical, or
pyramidal i For there are very many kinds of forms ; but
this is impossible. Well then, what are we to think of the
assertion, that the godlike shape is to be rejected as more
ignoble (for he himself allows that the soul is like the body),
and that man is to rise again without hands or feet ?
XII. The transformation, he says, is the restoration into
an impassible and glorious state. For now the body is a
body of desire and of humiliation,^ and therefore Daniel
lEev. XX. 13. - Ps. xxii. 15. ^ i Cor. xi. 7. ^ Pliil. iii. 21.

1G8 THE WRITINGS OF METHODIUS.
was called " a man of desires." ^ But then it will be trans-
figured into an impassible body, not by the change of the
arrangement of the members, but by its not desiring carnal
pleasures.
Then he says, refuting Origen, Origen therefore thinks
that the same flesh will not be restored to the soul, but that
the form of each, according to the appearance by which the
flesh is now distinguished, shall arise stamped upon another
so that every one will again appear the same
spiritual body ;
in form ; and that this is the resurrection wliicli is promised.
For, he says, the material body being fluid, and in no wise
remaining in itself, but wearing out and being replaced
around the appearance by which its shape is distinguished,
and by which the figure is contained, it is necessary that
the resurrection should be only that of the form.
XIII. Then, after a little, he says : If then, Origen, you
maintain that the resurrection of the body changed into a
spiritual body is to be expected only in appearance, and put
forth the vision of Moses and Elias as a most convincing
proof of it ; saying that they appeared after their departure
from life, preserving no different appearance from that wdiich
they had from the beginning ; in the same way will be the
resurrection of all men. But Moses and Elias arose and
appeared with this form of which you speak, before Christ
suffered and rose. How then could Christ be celebrated by
prophets and apostles as "the first begotten of the dead?"^
For if Christ is believed to be the first begotten of the dead,
He is the first begotten of the dead as having risen before all
others. But Moses appeared to the apostles before Christ
suffered, having this form in which you say the resurrection
is fulfilled. Hence, then, there is no resurrection of the form
without the flesh. For either there is a resurrection of the
form as you teach, and then Christ is no longer " the first
beo'otten of the dead," from the fact that souls appeared
before Him, having this form after death; or He is truly
the first begotten, and it is quite impossible that any should
have been thought meet for a resurrection before Him, so as
1 Dan. ix. 23, marginal reading. ^ p^gy. i. 5.

DISCOURSE ON THE RESURRECTION. 1G9
not to die again. But if no one arose before Him, and
Moses and Elias appeared to the apostles not having flesh,
but only its appearance, the resurrection in the flesh is
clearly manifested. For it is most absurd that the resur-
rection should be set forth only in form, since the souls,
after their departure from the flesh, never appear to lay
aside the form which, he says, rises again. But if that
remains with them, so that it cannot be taken away, as with
the soul of Moses and Elias ; and neither perishes, as you
think, nor is destroyed, but is everywhere present with
them ; then surely that form which never fell cannot be
said to rise again.
XIV. But if any one, finding this inadmissible, answers,
But how then, if no one rose before Christ went down into
Hades, are several recorded as having risen before Him ?
Among whom is the son of the widow of Sarepta, and the
son of the Shunammite, and Lazarus. We must say : These
rose to die again ; but we are speaking of those who shall
never die after their rising. And if any one should speak
doubtfully concerning the soul of Elias, as that the Scrip-
tures say that he was taken up in the flesh, and we say that
he ajDpeared to the apostles divested of the flesh, we must
say, that to allow that he appeared to the apostles in the
flesh is more in favour of our argument. For it is shown
by this case that the body is susceptible of immortality, as
was also proved by the translation of Enoch. For if he
could not receive immortality, he could not remain in a
state of insensibility so long a time. If, then, he appeared
with the body, that was truly after he was dead, but certainly
not as having arisen from the dead. And this, we may say,
if we agree with Origen when he says that the same form is
given to the soul after death ; when it is separated from the
body, which is of aU things the most impossible, from the
fact that the form of the flesh was destroyed before by its
changes, as also the form of the melted statue before its
entire dissolution. Because the quality cannot be separ-
ated from the material, so as to exist by itself; for the
shape which disappears around the brass is separated

170 THE WRITINGS OF METHODIUS.
from the melted statue, and has not longer a substantial
existence.
XV. Since the form is said to be separated in death from
the flesh, come, let us consider in how many ways that
which is separated is said to be separated. Now a thing is
said to be separated from another either in act and subsis-
tence, or in thought ; or else in act, but not in subsistence.
As if, for instance, one should separate from each other wheat
and barley which had been mingled together ; in as far as
they are separated in motion, they are said to be separated
in act ; in as far as they stand apart when separated, they
are said to be separated in subsistence. They are separated
in thought when we separate matter from its qualities, and
qualities from matter ; in act, but not in subsistence, when
a thing separated from another no longer exists, not having
a substantive existence. And it may be observed that it is
'so also in mechanics, when one looks upon a statue or a
brazen horse melted. For, when he considers these things,
he will see their natural form changing ; and they alter into
another figure from which the original form disappears.
For if any one should melt down the works formed into the
semblance of a man or a horse, he will find the aj^pearance
of the form disappearing, but the material itself remaining.
It is, therefore, untenable to say, that the form shall arise in
nowise corrupted, but that the body in which the form was
stamped shall be destroyed.
XVI. But he says that it will be so ; for it will be changed
into a spiritual body. Therefore, it is necessary to confess
that the very same form as at first does not arise, from its
being changed and corrupted with the flesh. For although
it be clianged into a spiritual body, that wiU not be properly
the original substance, but a certain resemblance of it,
fashioned in an etherial body. If, however, it is not the
same form, nor yet the body which arises, then it is another
in the place of the first. For that which is like, being
different from that which it resembles, cannot be that very
first thing in accordance with which it was made.
XVII. Moreover, he says that that is the appearance or

DISCOURSE OiV THE RESURRECTION. 171
form whicli shows fortli tlie identity of the members in the
distinctive character of the form.
XVIII. And, when Origen allegorises that which is said
by the prophet Ezekiel concerning the resurrection of the
dead, and perverts it to the return of the Israelites from their
captivity in Babylon, the saint in refuting him, after many
other remarks, says this also : For neither did they [tlie
Israelites] obtain a perfect liberty, nor did they overcome
their enemies by a greater power, and dwell again in Jerusalem;
and when they frequently intended to build [the temple],
they were prevented by other nations. Whence, also, they
were scarce able to build that in forty-six years, which
Solomon completed from the foundations in seven years.
But what need we say on this subject ? For from the time
of Nebuchadnezzar, and those who after him reigned over
Babylon, until the time of the Persian expedition against the
Assyrians, and the empire of Alexander, and the war which
was stirred up by the Romans against the Jews, Jerusalem was
six times overthrown by its enemies. And this is recorded
by Josephus, who says :
" Jerusalem was taken in the second
year of the reign of Vespasian. It had been taken before
five times ; but now for the second time it was destroyed.
For Asochffius, king of Eg5rpt, and after him Antiochus,
next Pompey, and after these Sosius, with Herod, took the
city and burnt it ; but before these, the king of Babylon
conquered and destroyed it."
XIX. He says that Origen holds these opinions which he
refutes. And there may be a doubt concerning Lazarus and
the rich man. The simpler persons think that these things
were spoken as though both were receiving their due for the
things which they had done in life in their bodies ;
but the
more accurate think that, since no one is left in life after
the resurrection, these things do not happen at the resurrec-
tion. For the rich man says : " I have five brethren ; . . . .
lest they also come into this place of torment,"^ send
Lazarus, that he may tell them of those things which are
here. And, therefore, if we ask respecting the "tongue,"
^ Luke xvi. 28.

172 THE WRITINGS OF METHODIUS.
and the "finger," and "Abraham's hosoni/' and the reclining
there, it may perhaps he that the soul receives in the change
a form similar in appearance to its gi-oss and earthly hody.
If, then, any one of those who have fallen asleep is recorded
as having appeared, in the same way he has been seen in
the form which he had when he was in the flesh. Besides,
when Samuel appeared,^ it is clear that, being seen, he was
clothed in a body ; and this must especially be admitted, if
we are pressed by arguments which prove that the essence
of the soul is incorporeal, and is manifested by itself^ But
the rich man in torment, and the poor man who was com-
forted in the bosom of Abraham, are said, the one to be
punished in Hades, and the other to be comforted in Abraham's
bosom, before the appearing of the Saviour, and
before the end of the world, and therefore before the re-
surrection; teaching that now already, at the change, the
soul uses a body. Wherefore, the saint says as follows
Setting forth that the soul, after its removal hence, has a
form similar in appearance to this sensitive body ; does
Origen represent the soul, after Plato, as being incorporeal?
And ho^7 should that which, after removal from the world,
is said to have need of a vehicle and a clothing, so that
it might not be found naked, be in itself other than incor-
poreal ? But if it be incorporeal, must it not also be incap-
able of passion ? For it follows, from its being incorporeal,
that it is also impassible and imperturbable. If, then, it
was not distracted by any irrational desire, neither was it
changed by a pained or suffering body. Tor neither can
that which is incorporeal sympathise with a body, nor a
body with that which is incorporeal, if,^ indeed, the soul
should seem to be incorporeal, in accordance with what has
been said. But if it sympathise with the body, as is proved
by the testimony of those who appear, it cannot be incor-
poreal. Therefore God alone is celebrated, as the unbe-
gotten, independent, and unwearied nature; being incorpo-
^ 1 Sam. xxviii. 12.
'^ The reading of Jalm, *' x«/ iavT-ziv" is here adopted.
3 Jalin's readiii''.
—
Te.
:

DISCOURSE ON THE RESURRECTION. 173
real, and therefore invisible; for "no man hath seen God."^
But souls, being rational bodies, are arranged by the Maker
and Father of all things into members which are visible to
reason, having received this impression. Whence, also, in
Hades, as in the case of Lazarus and the rich man, they are
spoken of as having a tongue, and a finger, and the other
members ; not as though they had with them another invisible
body, but that the souls themselves, naturally, when
entirely stripped of their covering, are such according to
their essence.
XX. The saint says at the end : The
words, " For to this
end Christ both died, and rose, and revived, that He might
1)0 Lord both of the dead and living,"^ must be taken as
referring to souls and bodies; the souls being the living, as
being immortal, and the bodies being dead.
XXL Since the body of man is more honourable than
other living creatures, because it is said to have been formed
by the hands of God, and because it has attained to be the
vehicle of the reasonable soul ; how is it that it is so short-
lived, shorter even than some of the irrational creatures ?
Is it not clear that its long-lived existence will be after the
resurrection ?
^ Joka i. 18. 2 Rom. xiv. 9.

A
FRAGMENT ON THE HISTORY OF JONAH.
FEOM THE BOOK ON THE EESUEEECTION.
[Given by Combefis, in Latin, in the Bihliotheca Concionaforia, t. ii.
p. 263, &c. Published in Greek from the Vatican MS. (1611),
by Simon de Magistris, in Acta Martyrum ad ostia Tiberina
sub Claudia Gothico. (Rome, 1792, folio. Append, p. 462.) ]
HE history of Jonah contains a great mystery.
For it seems that the whale signifies Time,
which never stands still, but is always going
on, and consumes the things which are made
hy long and shorter intervals. But Jonah, who fled from
the presence of God, is himself the first man who, having
transgressed the law, fled from being seen naked of immor-
tality, having lost through sin liis confidence in the Deity.
And the ship in which he embarked, and which was tem-
pest-tossed, is this brief and hard life in the present time;
just as though we had turned and removed from that
blessed and secure life, to that which was most tempestu-
ous and unstable, as from solid land to a ship. For what a
ship is to the land, that our present life is to that which
is immortal. And the storm and the tempests which beat
against us are the temptations of this life, which in the
world, as in a tempestuous sea, do not permit us to have
a fair voyage free from pain, in a calm sea, and one which
is free from evils. And the casting of Jonah from the ship
into the sea, signifies the fall of the first man from life to
death, who received that sentence because, through having
sinned, he fell from righteousness: "Dust thou art, and unto
dust shalt thou return."^ And his being swallowed by the
1 Gen. iii. 19.

FRAGMENT ON THE HISTORY OF JONAH. 175
whale signifies our inevitable removal by time. For tlie
belly in which Jonah, when he was swallowed, was con-
cealed, is the all-receiving earth, which receives all things
which are consumed by time.
II. As, then, Jonah spent three days and as many nights
in the whale's belly, and was delivered up sound again, so
shall we all, who have passed through the three stages of
our present life on earth— I mean the beginning, the middle,
and the end, of which all this present time consists— rise
again. For there are altogether three intervals of time, the
past, the future, and the present. And for this reason the
Lord spent so many days in the earth symbolically, thereby
teaching clearly that when the fore-mentioned intervals of
time have been fulfilled, then shall come our resurrection,
which is the beginning of the future age, and the end of
this. For in that age (or dispensation) there is neither past
nor future, but only the present. Moreover, Jonah having
spent three days and three nights in the belly of the whale,
was not destroyed by his flesh being dissolved, as is the case
with that natural decomposition which takes place in the
belly, in the case of those meats which enter into it, on
account of the greater heat in the liquids, that it might be
shown that these bodies of ours may remain undestroyed.
For consider that God had images of Himself made as of
gold, that is of a purer spiritual substance, as the angels
and others of clay or brass, as ourselves. He united the
soul which was made in the image of God to that which
was earthy. As, then, we must here honour all the images
of a king, on account of the form which is in tliem, so also
it is incredible that we who are the images of God should
be altogether destroyed as being without honour. Whence
also the Word descended into our w^orld, and was incarnate
of our body, in order that, having fashioned it to a more
divine image, He might raise it incorrupt, although it had
been dissolved by time. And, indeed, when we trace out
the dispensation which was figuratively set forth by the
prophet, we shaU find the whole discourse visibly extending
to this.

176 THE WRITINGS OF METHODIUS.
EXTEACTS FEOM THE WOEK ON THINGS
CEEATED.
[Photius : Bibliotheca, cod. 235.]
I. Tliis selection is made, by way of compendium or
synopsis, from the work of the holy martyr and bishop
Methodius, concerning things created. The passage, " Give
not that which is holy unto the dogs, neither cast ye your
pearls before swine," ^ is explained by Origen as signifying
that the pearls are the more mystical teachings of our Godgiven
religion, and the swine those who roll in impiety and
in all kinds of pleasures, as swine do in mud ; for he said
that it was taught by these words of Christ not to cast
about the divine teachings, inasmuch they could not bear
them who were held by impiety and brutal pleasures. The
great Methodius says : If we must understand by pearls the
glorious and divine teachings, and by swine those who are
given up to impiety and pleasures, from whom are to be
withheld and hidden the apostle's teachings, which stir men
up to piety and faith in Christ, see how you say that no
Christians can be converted from their impiety by the teachings
of the apostles. For they would never cast the mys-
teries of Christ to those who, through want of faith, are like
swine. Either, therefore, these things were cast before all
the Greeks and other unbelievers, and were preached by the
discij)les of Christ, and converted them from impiety to the
faith of Christ (as we believers certainly confess), and then
the words, " Cast not your pearls before swine," can no
longer mean what has been said ; or meaning this, we must
say that faith in Christ and deliverance from impiety have
been accorded to none of the unbelievers, whom we compare
to swine, by the apostolic instructions enlightening their
souls like pearls. But this is blasphemous. Therefore the
pearls in this place are not to be taken to mean the deepest
doctrines, and the swine the impious ;
nor are we to under-
stand the words, " Cast not your pearls before swine," as
1 Matt. vii. C.

FROM THE WORK ON THINGS CREATED. 177
forbidding us to cast before the impious and unbelieving
the deep and sanctifying doctrines of faith in Christ ; but
wc must take the pearls to mean virtues, with which the
soul is adorned as with precious pearls ; and not to cast
them before swine, as meaning that we are not to cast these
virtues, such as chastity, temperance, righteousness, and
truth, that we are not to cast these to impure pleasures (for
these are like swine), lest they, fleeing from the virtues,
cause the soul to live a swinish and a vicious life.
II. Origen says that what he calls the Centaur is the
universe which is co-eternal with the only wise and indepen-
dent God. For he says, since there is no workman without
some work, or maker without some thing made, so neither
is there an Almighty without an object of His power. Eor
the workman must be so called from his work, and the
maker from what he makes, and the Almighty Euler from
that which He rules over. And so it must be, that these
things were made by God from the beginning, and that there
was no time in which they did not exist. For if there was
a time when the things that are made did not exist, then, as
there were no things which had been made, so there was no
maker ; which you see to be an impious conclusion. And
it will result that the unchangeable and unaltered God has
altered and changed. For if He made the universe later,
it is clear that He passed from not making to making. But
this is absurd in connection with what has been said. It is
impossible, therefore, to say that the universe is not un-
beginning and co-eternal with God. To whom the saint re-
plies, in the person of another, asking, " Do you not consider
God the beginning and fountain of wisdom and glory, and
in short of all virtue in substance and not by acquisition?"
" Certainly," he says. " And what besides ? Is He not by
Himself perfect and independent?" "True; for it is im-
possible that he who is independent should have his inde-
pendence from another. For we must say, that all wliich
is full by another is also imperfect. For it is the thing
which has its completeness of itself, and in itself alone,
which can alone be considered perfect." " You say most
M

178 THE WRITINGS OF 3IETH0DIUS.
truly. For would you pronounce that which is neither by
itself complete, nor its own completeness, to be independent?"
" By no means. For that which is perfect through anything
else must needs be in itself imperfect." " Well, then, shall
God be considered perfect by Himself, and not by some
other?" "Most rightly." " Then God is something differ-
ent from the world, and the world from God?" "Quite
so." " We must not then say that God is perfect, and
Creator, and Almighty, through the world ?" " No ; for He
must surely by Himself, and not by the world, and that
changeable, be found perfect by Himself." " Quite so."
" But you will say that the rich man is called rich on ac-
count of his riches ? And that the wise man is called wise
not as being wisdom itself, but as being a possessor of sub-
stantial wisdom?" "Yes." "Well, then, since God is
something different from the world, shall He be called on
account of the world rich, and beneficent, and Creator?"
"By no means. Away with such a thought!" "Well,
tjien. He is His own riches, and is by Himself rich and
powerful." " So it seems." " He was then before the world
altogether independent, being Father, and Almighty, and
Creator ; so that He by Himself, and not by another, was
this." " It must be so." " Yes ; for if He were acknow-
ledged to be Almighty on account of the world, and not of
Himself, being distinct from the world (may God forgive the
words, which the necessity of the argument requires), He
would by Himself be imperfect and have need of these
things, through which He is marvellously Almighty and
Creator. We must not then admit this pestilent sin of those
who say concerning God, that He is Almighty and Creator
by the things which He controls and creates, which are
changeable, and that He is not so by Himself.
III. Now consider it thus : " If, you say, the world was
created later, not existing before, then we must change the
passionless and unchangeable God ; for it must needs be,
that he who did nothing before, but afterwards, passes from
not doing to doing, changes and is altered." Then I said,
"Did God rest from making the world, or not?" "He

FROM THE WORK ON THINGS CREATED. 170
rested." " Because otherwise it would not have been com-
pleted." " True." " If, then, the act of making, after not
making, makes an alteration in God, does not His ceasing
to make after making the same ?" " Of necessity." " But
should you say that He is altered as not doing to-day, from
what He was, when He was doing." "By no means. There
is no necessity for His being changed, wdien He makes the
world from what He was when He w^as not making it ;
and
neither is there any necessity for saying that the universe
must have co-existed with Him, on account of our not being
forced to say that He has changed, nor that the universe is
co-eternal wdth Him."
IV. But speak to me thus : " Should you call that a thing
created which had no beginning of its creation ?" "Not at
all." " But if there is no beginning of its creation, it is of
necessity uncreated. But if it w^as created, you will gTant
that it was created by some cause. For it is altogether
impossible that it should have a beginning without a cause."
" It is impossible." Shall we say, then, that the world and
the things which are in it, having come into existence and
formerly not existing, are from any other cause than God ?
" It is plain that they are from God." " Yes ; for it is
impossible that that which is limited by an existence
which has a beginning should be co-existent with the
infinite." " It is impossible." " But again, Centaur,
let us consider it from the beginning. Do you say that the
things which exist w^ere created by Divine knowledge or
not ?" " Oh, begone, they will say; not at aU." " Well, but
was it from the elements, or from matter, or the firmaments,
or however you choose to name them (for it makes no differ-
ence) ;
these things existing beforehand uncreated and borne
along in a state of chaos ;
did God separate them and reduce
them all to order, as a good painter who forms one picture
out of many colours ?" "JSTo, nor yet this." For they will
quite avoid making a concession against themselves, lest
agreeing that there w^as a beginning of the separation and
transformation of matter, they should be forced in con-
sistency to say, that in aU. things God began the ordering

180 THE WPdTINGS OF METHODIUS.
and adorning of matter which hitherto had been without
form.
V. But come now, since by the favour of God we have
arrived at this point in our discourse ; let us suppose a
beautiful statue standing upon its base ; and that those who
behold it, admiring its harmonious beauty, differ among
themselves, some trying to make out that it had been made,
others that it had not. I should ask them : Tor what reason
do you say that it was not made ? on account of the artist,
because he must be considered as never resting from his
work ? or on account of the statue itself ? If it is on
account of the artist, how could it, as not being made, be
fashioned by the artist ? But if, when it is moulded of
brass, it has all that is needed in order that it may receive
whatever impression the artist chooses, how can that be said
not to be made which submits to and receives his labour ?
If, again, the statue is declared to be by itself perfect and
not made, and to have no need of art, then we must allow,
in accordance with that pernicious heresy, that it is self-
made. If perhaps they are unwilling to admit this argu-
ment, and reply more inconsistently, that they do not say
that the figure was not made, but that it was always made,
so that there was no beginning of its being made, so that
artist might be said to have this subject of his art with-
out any beginning. Well then, my friends, w^e will say
to them, if no time, nor any age before can be found in
the past, when the statue was not perfect, wall you tell
us W'hat the artist contributed to it, or wrought upon
it ? For if this statue has need of nothing, and has no
beginning of existence, for this reason, according to you, a
maker never made it, nor will any maker be found. And
so the argument seems to come again to the same conclu-
sion, and we must allow that it is self-made. For if an
artificer is said to have moved a statue ever so slightly, he
will submit to a beginning, when he began to move and
adorn that which was before unadorned and unmoved.
But tlie world neither was nor will be for ever the same.
Now we must compare the artificer to God, and the statue

FROM THE WORK ON THINGS CREATED. 181
to the world. But how then, foolish men, can you
imagine the creation to be co-eternal with its Artificer, and
to have no need of an artificer ? For it is of necessity that
the co-eternal should never have had a beginning of being,
and should be equally uncreated and powerful with Him.
But the uncreated appears to be in itself perfect and
unchangeable, and it will have need of nothing, and be free
from corruption. And if this be so, the world can no longer
be, as you say it is, capable of change.
VI. He says that the Church {'E-ATcXriala) is so called from
being called out (i^xFxAjjxji-a/) with respect to pleasures.
VII. The saint says: We said there are two kinds of forma-
tive power in what we have now acknowledged; the one
which works by itself what it chooses, not out of things
which already exist, by its bare will, without delay, as soon
as it wills. This is the power of the Father. The other
which adorns and embellishes, by imitation of the former, the
things which already exist. This is the power of the Son, the
almighty and powerful hand of the Father, by which, after
creating matter not out of things which were already in
existence. He adorns it.
VIII. The saint says that the Book of Job is by Moses.
He says, concerning the words, " In the beginning God
created the heaven and the earth," ^ that one will not err
who says that the " Beginning " is Wisdom. For Wisdom
is said by one of the Divine band to speak in this manner
concerning herself: "The Lord created me the beginning
of His ways for His works: of old He laid my foun-
dation." ^ It was fitting and more seemly that all things
which came into existence, should be more recent than
Wisdom, since they existed through her. Now consider
Avhether the saying: "In the beginning was the Word,
and the Word was witli God, and the W^ord was God.
The same was in the beginning with God;"^— whether
these statements be not in agreement with those. For
we must say that the Beginning, out of which the most
upright Word came forth, is the Father and Maker of aU
^ Gen. i, 1. 2 Pi.^^^ ^m 22. 3 JqI^^ i. 1, 2.

182 THE WniTINGS OF METHODIUS.
things, in whom it was. And the words, "The same
was in the beginning with God," seem to indicate the
position of authority of the Word, which He had witli the
Father before the world came into existence ; beginning
signifying His power. And so, after the peculiar unbegin-
ning beginning, who is the Father, He is the beginning of
other things, by whom all things are made.
IX. He says that Origen, after having fabled many things
concerning the eternity of the universe, adds this also : Nor
yet from Adam, as some say, did man, previously not existing,
first take his existence and come into the world. Nor
again did the world begin to be made six days before the
creation of Adam. But if any one should prefer to differ in
these points, let him first say, whether a period of time be
not easily reckoned from the creation of the world, according
to the Book of Moses, to those who so receive it, the voice
of prophecy here proclaiming :
" Thou art God from everlast-
ing, and world without end. . . . For a thousand years in
Thy sight are but as yesterday : seeing that is past as a
watch in the night." ^ For when a thousand years are
reckoned as one day in the sight of God, and from the
creation of the world to His rest is six days, so also to our
time, six days are defined, as those say who are clever
arithmeticians. Therefore, they say that an age of six
thousand years extends from Adam to our time. For they
say that the judgment will come on the seventh day, that is
in the seventh thousand years. Therefore, all the days from
our time to that which was in the beginning, in which God
created the heaven and the earth, are computed to be thir-
teen days ; before wdiich God, because he had as yet created
nothing according to their folly, is stripped of His name
of Father and Almighty. But if there are thirteen days in
the sight of God from the creation of the world, how can
Wisdom say, in the Book of the Son of Sirach :
" Who can
number the sand of the sea, and the drops of rain, and
the days of eternity?"- This is what Origen says seriously,
and mark how he trillcs.
1 Pd. xc. '•!, 4. 2 Ecchi!?. i. 2.

WORKS OF METHODIUS AGAINST PORPHYRY. 183
FEAGMENTS FEOM T?IE WORKS OF METHODIUS
AGAINST POP.PHYRY.
I.
[From the Parallels of S. John Damascene. Opera torn. ii. p. 778,
Ed. Lequien.]
This, in truth, must be called most excellent and praise-
worthy, which God Himself considers excellent, even if it
be despised and scoffed at by all. For things are not what
men think them to be.
II.
[lUd, p. 784, B.]
Then repentance effaces every sin, when there is no delay
after the fall of the soul, and the disease is not suffered to
go on through a long interval. For then evil will not have
power to leave its mark in us, when it is drawn up at the
moment of its being set down like a plant newly planted.
III.
[Ibid, p. 785, E.]
In truth, our evil comes out of our want of resemblance
to God, and our ignorance of Him ; and, on the other hand,
our great good consists in our resemblance to Him. And,
therefore, our conversion and faith in the Being who is in-
corruptible and divine, seems to be truly our proper good,
and ignorance and disregard of Him our evil; if, at least,
those things which are produced in us and of us, being the
evil effects of sin, are to be considered ours.
FEOM HIS DISCOUESE CONCEENING MAETYES.
[From Tlieodoretua, Dial. 1, 'At^os'tt. 0pp. ed. Sirmoud.
Tom. iv. p. 37.]
For martyrdom is so admirable and desirable, that the
Lord, the Son of God Himself, honouring it, testified, " He
thought it not robbery to be equal with God,"^ that He
might honour man to whom He descended with this gift.
1 Phil. ii. 6.

ORATION CONCERNING SIMEON AND ANNA
ON THE DAY THAT THP:Y MET IN THE TEMPLE.
The Oration likewise treats of the Holy Mother of God.
j|LTHOUGH I have before, as briefly as possible,
in my dialogue on chastity, sufficiently laid the
foundations, as it were, for a discourse on vir-
ginity, yet to-day the season has brought for-
entire subject of the glory of virginity, and its
incorruptible crown^ for the delightful consideration of the
Church's foster-children. For to-day the council chamber
of the divine oracles is opened wide, and the signs prefigur-
ing this glorious day, with its effects and issues, are by the
sacred preachers read over to the assembled Church. To-
day the accomplishment of that ancient and true counsel is,
in fact and deed, gloriously manifested to the world. To-
day, without any covering,^ and with unveiled face, we see,
as in a mirror, the glory of the Lord, and the majesty of the
divine ark itself. To-day, the most holy assembly, bearing
upon its shoulders the heavenly joy that was for generations
expected, imparts it to the race of man. " Old things are
passed away"^—things new burst forth into flowers, and
such as fade not away. No longer does the stern decree of
the law bear sway, but the grace of the Lord reign eth, draw-
ing all men to itself by saving long-sdffering. No second
time is an Uzziah ^ invisibly punished, for daring to touch
what m.ay not be touched; for God Himself invites, and
who will stand hesitating with fear ? He says : " Come unto
Me, all ye that labour and are heavy laden." •* Who, then,
1 2 Cor. iii. 18. ^2 Cor. v. 17. ^ 2 Sam. vi. 7. * Matt. xi. 28.

ORATION CONCERNING SIMEON AND ANNA. 185
will not run to Him ? Let no Jew contradict the truth,
looking at the type which went before the house of Obededom.^
The Lord has "manifestly come to His own."^ And
sitting on a living and not inanimate ark, as upon the
mercy-seat. He comes forth in solemn procession upon the
earth. The publican, when he touches this ark, comes away
just ; the harlot, when she approaches this, is remoulded, as
it were, and becomes chaste; the leper, when he touches
this, is restored whole without pain. It repulses none ; it
shrinks from none ; it imparts the gifts of healing, without
itself contracting any disease ; for the Lord, who loves and
cares for man, in it makes His resting-place. These are the
gifts of this new grace. This is that new and strange thing
that has happened under the sun ^—a thing that never had
place before, nor will have place again. That which God of
His compassion toward us foreordained has come to pass.
He hath given it fulfilment because of that love for man
which is so becoming to Him. With good right, therefore,
has the sacred trumpet sounded, " Old things are passed
away, behold all things are become new."* And what shall
I conceive, what shall I speak worthy of this day ? I am
strufTfjlino; to reach the inaccessible, for the remembrance of
this holy virgin far transcends all words of mine. Where-
fore, since the greatness of the panegyric required completely
puts to shame our limited powers, let us betake ourselves to
that hymn which is not beyond our faculties, and boasting
in our own^ unalterable defeat, let us join the rejoicing
chorus of Christ's flock, who are keeping holy-day. And do
you, my divine and saintly auditors, keep strict silence, in
order that through the narrow channel of ears, as into the
1 2 Sam. vi. 10.
2 John i. 11 ; Ps. 1. 3. ij'ASsv— 'i^u,(pa.vcj;. The text plainly requires
this connection with evident allusion to Psalm 1. " Our God will
manifestly come" iy.(poe,vug ?i^si, which passage our author connects
with another from John i.^Tu.
3 Ecclus. i. 10. * 2 Cor. v. 17.
^ T'/iv xKt'vriro:/ ^rrccv iyKa.vxf,

186 THE WRITINGS OF METHODIUS.
harbour of tlie imderstanding, the vessel freighted with truth
may peacefully sail. We keep festival, not according to the
vain customs of the Greek mythology; we keep a feast which
brings with it no ridiculous or frenzied banqueting of the
gods, but which teaches us the wondrous condescension
to us men of the awful glory of Him who is God over
all.i
II. Come, therefore, Isaiah, solemnest of preachers and
greatest of prophets, wisely unfold to the Church the mys-
teries of the congregation in glory, and incite our excellent
guests abundantly to satiate themselves with enduring
dainties, in order that, placing the reality which we possess
over against that mirror of thine, truthful prophet as thou
art, thou mayest joyfully clap thine hands at the issue of
thy predictions. It came to pass, he says, " in the year in
which king Uzziah died, I saw the Lord sitting upon a
throne, high and lifted up ; and the house was full of His
glory. And the seraphim stood round about him : each one
had six wings. And one cried unto another, and said. Holy,
holy, holy, is the Lord of hosts: the whole earth is full of
His glory. And the posts of the door were moved at the
voice of him that cried, and the house was filled with smoke.
And I said, Woe is me !
I am pricked to the heart, for I
am a man of unclean lips, and I dwell in the midst of a
people of unclean lips : for mine eyes have seen the King,
the Lord of hosts. And one of the seraphim was sent unto
me, having a live coal in his hand, which he had taken with
the tongs from off the altar. And he touched my mouth,
and said, Lo, this hath touched thy lips ; and thine iniquity
is taken away, and thy sin is purged. Also I heard the
voice of the Lord, saying. Whom shall I send, and who will
go unto this people ? Then said I, Here am I ; send me.
And He said. Go, and tell this people, Hear ye indeed, but
understand not; and see ye indeed, but perceive not."-
These are the proclamations made beforehand by the pro-
phet through the Spirit. Do thou, dearly beloved, consider
^ Rom. ix. 5.
2 Isaiali vi. 1-9. Tlie quotations are from lxx. version.

ORATION CONCERNING SIMEON AND ANNA. 187
the force of these words. So shalt thou understand the issue
of these sacramentaP symbols, and know both what and
how great this assembling together of ourselves is. And
since the prophet has before spoken of this miracle, come
thou, and with the greatest ardour and exultation, and alacrity
of heart, together with the keenest sagacity of thine intel-
ligence, and therewith approach Bethlehem the renowned,
and place before thy mind an image clear and distinct, comparing
the prophecy with the actual issue of events. Thou
wilt not stand in need of many words to come to a knowledge
of the matter; only fix thine eyes on the things which
are taking place there. " All things truly are plain to them
that understand, and right to them that find knowledge." ^
For, behold, as a throne high and lifted up by the glory of
Him that fashioned it, the virgin-mother is there made
ready, and that most evidently for the King, the Lord of
hosts. Upon this, consider the Lord now coming unto thee
in sinful flesh. Upon this virginal throne, I say, worship
Him who now comes to thee by this new and ever-adorable
way. Look around thee with the eye of faith, and thou
wilt find around Him, as by the ordinance of their courses,^
the royal and priestly company of the seraphim. These, as
His body-guard, are ever wont to attend the presence of
their king. Whence also in this place they are not only said
to hymn with their praises the divine substance of the divine
unity, but also the glory to be adored by all of that one of
the sacred Trinity, wliich now, by the appearance of God in
the flesh, hath even lighted upon earth. They say : " The
whole earth is full of His glory." For we believe that, together
with the Son, who was made man for our sakes, according
to the good pleasure of His will,^ was also present the Father,
^ fivtjTTipio'j is, in tlie Greek Fathers, equivalent to tlie Latin Sacra-
mentum.—Tr.
2 Prov. viii. 9.
^ iipotrivfAot,. Perhaps less definitely priesthood. Ace. Arist. it is
'4 TTspl roii; 6iov; i7riiiis7\.;icc. The cult, and ordinances of religion to be
observed especially by the priests, whose business it is to celebrate the
excellence of God. —Tr.
* x.cir» T'/i'j iv^oyJav. Allusion is made to Eph. i. 5, According to the

188 THE WRITINGS OF METHODIUS.
"vvlio is inseparable from Him as to His divine nature, and
also the Spirit, who is of one and the same essence with Him.^
For, as says Panl, the interpreter of the divine oracle,^
" God was in Christ reconciling the world unto HimseK, not
imputing their trespasses unto them."^ He thus shows that
the Father was in the Son, because that one and the same
will worked in them.
III. Do thou, therefore, lover of this festival, when
thou hast considered well the glorious mysteries of Beth-
lehem, which were brought to pass for thy sake, gladly join
thyself to the heavenly host, which is celebrating magni-
ficently thy salvation.* As once David did before the ark,
so do thou, before this virginal throne, joyfully lead the dance.
Hymn with gladsome song the Lord, who is always and
everywhere present, and Him who from Teman,^ as says the
prophet, hath thought fit to appear, and that in the flesh, to
the race of men. Say, with Moses, " He is my God, and I
will glorify Him ; my father's God, and I will exalt Him."^
Then, after thine hymn of thanksgiving, we shall usefully
inquire what cause aroused the King of Glory to appear in
Betlilehem. His compassion for us compelled Him, who
cannot be compelled, to be born in a human body at Beth-
lehem. But what necessity was there that He, when a
suclding infant,'' that He who, though born in time, was not
good pleasure of God, and His decree for the salvation of man. Less
aptly Pantinus renders, ob propensam sectem in nos voluntatem.
1 " One and the same essence." This is the famous 6y.oovatog of the
Nicene Council.
—
Tr.
- hpo(poe,'jr-fig, teacher of the divine oracles. This, which is the technical
term for the presiding priest at Eleusis, and the Greek translation
of the Latin Pontifex Maximus, is by our author api^lied to St
Paul.—Tr. 3 2 Cor. v. 19. * 2 Sam. vi. 14.
5 Habak. iii. 3. « Exod. xv. 2.
^ vTTOTirdiou 'zciy^u.'javTot.. It is an aggravation, so to speak, that He not
only willed to become an infant, and to take upon Him, of necessity,
the infirmities of infancy, but even at that tender age to be banished
from His country, and to make a forcible change of residence, /^izotx-og
•yivkadxu. ^sTOiKoi are those who, at the command of their princes, are
transferred, by way of piuiishment, to another State. Their lands are
confiscated. They are sometimes called duxcrTrxaroi. Like to the con-
—
Tr.

ORATION CONCERNING SIMEON AND ANNA. 189
limited by time, that He, who though wrapped in swaddling
clothes, was not by them held fast, what necessity was there
that He should be an exile and a stranger from His country ?
Should you, forsooth, wish to know this, ye congregation
most holy, and upon whom the Spirit of God hath breathed,
listen to Moses proclaiming plainly to the people, stimulat-
ing them, as it were, to the knowledge of this extraordinary
nativity, and saying, " Every male that openeth the womb,
shall be called holy to the Lord."^ wondrous circumstance
! " the depth of the riches both of the wisdom
and knowledge of God!"^ It became indeed the Lord of
the law and the prophets to do all things in accordance
with His own law, and not to make void the law, but to
fulfil it, and rather to connect with the fulfilment of the law
the beginning of His grace. Therefore it is that the mother,
who was superior to the law, submits to the law. And
she, the holy and undefiled one, observes that time of forty
days that was appointed for the unclean. And He who
makes us free from the law, became subject to the law;
and there is offered for Him, who hath sanctified us, a
pair of clean birds,^ in testimony of those who approach
clean and blameless. !N"ow that that parturition was unpol-
luted, and stood not in need of expiatory victims, Isaiah is
our witness, who proclaims distinctly to the whole earth
under the sun :
" Before she travailed," he says, " she brought
forth ; before her pains came, she escaped, and brought forth
a man-child."* Who hath heard such a thing ? Who hath
seen such things ? The most holy virgin mother, therefore,
escaped entirely the manner of women even before she
brouglit forth : doubtless, in order that the Holy Spirit,
betrothing her unto Himself, and sanctifying her, she might
conceive without intercourse with man. She hath brought
forth her first-born Son, even the only-begotten Son of God,
Him, I say, who in the heavens above shone forth as the
dition of these was that of Jesus, who fled into Egypt soon after His
birth. For the condition of the /iciroiKoi at Athens, see Art. Smith's
Diet. Antiq.—Tr.
1 Exod. xxxi. 19. - Rom. xi. 3.3. ^ j^^^i^g ^i 24. 4 igaiuh Ixvi. 7.

190 THE WRITINGS OF METHODIUS.
only-begotten, witliont mother, from out His Father's sub-
stance, and preserved the virginity of His natural unity
undivided and inseparable ; and who on earth, in the
virgin's nuptial chamber, joined to Himself the nature of
Adam, like a bridegroom, by an inalienable union, and preserved
his mother's purity uncorrupt and uninjured-—Him,
in short, who in heaven was begotten without corruption,
and on earth brought forth in a manner quite unspeakable.
But to return to our subject.
IV. Therefore the prophet brought the virgin from Naza-
reth, in order that she might give birth at Bethlehem to her
salvation-bestowing child, and brought her back again to
Nazareth, in order to make manifest to the world the hope of
life. Hence it was that the ark of God removed from the
inn at Bethlehem (for there He paid to the law that debt of
the forty days, due not to justice but to grace), and rested
upon the mountains of Sion, and receiving into His pure
bosom as upon a lofty throne, and one transcending the
nature of man, the Monarch of all,^ she presented Him there
to God the Father, as the joint-partner of His throne, and
inseparable from His nature, together with that pure and
undefilcd flesh which he had of her substance assumed.
The holy mother goes up to the temple to exhibit to the law
a new and strange wonder, even that child long expected,
who o})ened the virgin's womb, and yet did not burst the
barriers of virginity ; that child, superior to the law, who
yet fulfilled the law ; that child that was at once before the
law, and yet after it ; that child, in short, who was of her
incarnate beyond the law of nature. For in other cases
every womb being first opened by connection with a man,
and, being impregnated by his seed, receives the beginning ot
conception, and by the pangs which make perfect parturition,
doth at length bring forth to light its offspring endowed with
reason, and with its nature consistent, in accordance with
the wise provision of God its Creator. For God said, " Be
fruitful, and multiply, and replenish the earth." But the
womb of this virgin, without being opened before, or being
1 Cf. Luke ii. 22.

ORATION CONCERNING SIMEON AND ANNA. VM
impregnated with seed, gave birth to an offspring that tran-
scended nature, while at the same time it was cognate to it,
and that without detriment to the indivisible unity, so that
the miracle was the more stuj^endous, the prerogative of
virginity likewise remaining intact. She goes up, therefore,
to the temple, she who was more exalted than the temple,
clothed with a double glory—the glory, I say, of undefUed
virginity, and that of ineffable fecundity, the benediction of
the law, and the sanctification of grace. Wherefore he says
who saw it : " And the whole house was full of His glory,
and the seraphim stood round about him ; and one cried unto
another, and said, Holy, holy, holy, is the Lord of hosts : the
whole earth is fuU of His glory." ^ As also the blessed pro-
phet Habakkuk has charmingly s\mg, saying, " In the midst
of two living creatures thou shalt be known : as the years
draw nigh thou shalt be recognised—when the time is come
thou shalt be shown forth." ^ See, I pray you, the exceeding
accuracy of the Spirit. He speaks of knowledge, recogni-
tion, showing forth. As to the first of these: " In the midst
of two living creatures thou shalt be known," ^ he refers to
that overshadowing of the divine glory which, in the time
of the law, rested in the Holy of holies upon the covering of
the ark, between the typical cherubim, as He says to Moses,
" TJ^ere will I be known to thee." * But He refers likewise
to that concourse of angels, which hath now come to meet
us, by the divine and ever adorable manifestation of the
Saviour Himself in the flesh, although He in His very
nature cannot be beheld by ns, as Isaiah has even before
declared. But when He says, "As the years draw nigh, thou
shalt be recognised," He means, as has been said before, that
glorious recognition of our Saviour, God in the flesh, who
is otherwise invisible to mortal eye; as somewhere Paul,
that great interpreter of sacred mysteries, says : " But when
the fulness of the time was come, God sent forth His Son,
made of a woman, made under the law, to redeem them
^ Isaiah, vi. 3.
2 The quotation from the prophet Habakkuk is from the Lxx. ver-
sion.—Tr. 3 Hub. iii. 2. 4 Exod. xxv. 22.

192 THE WRITINGS OF METHODIUS.
that were under the law, that we might receive the adoption
of sons."^ And then, as to that which is subjoined, "When
the time is come, thou shalt be shown forth," Avhat exposi-
tion doth this require, if a man diligently direct the eye of
his mind to the festival which we are now celebrating?
" For then shalt thou be shown forth," He says, " as upon a
kingly charger, by thy pure and chaste mother, in the
temple, and that in the grace and beauty of tire flesh
assumed by thee." All these things the prophet, summing
up for the sake of greater clearness, exclaims in brief : " The
Lord is in His holy temple;"^ "Fear before Him all the
earth."3
V. Tremendous, verily, is the mystery connected with
thee, virgin mother, thou spiritual throne, glorified and
made worthy of God. Thou hast brought forth, before the
eyes of those in heaven and earth, a pre-eminent wonder.
And it is a proof of this, and an irrefragable argument, that
at the novelty of thy supernatural child-bearing, the angels
sang on earth, " Glory to God in tlie highest, and on earth
peace, good-will towards men,"'* by their threefold song
bringing in a threefold holiness.^ Blessed art tliou among
the generations of women, thou of God most blessed, for
by thee the earth has been filled with that divine glory of
God ; as in the Psalms it is sung : " Blessed be the Lord God
of Israel, and the whole earth shall be filled with His glory.
Amen. Amen."^ And the posts of the door, says the pro-
phet, moved at the voice of him that cried, by which is
signified tlie veil of the temple drawn before the ark of the
covenant, which typified thee, that the truth might be laid
open to me, and also that I might be taught, by the types
and figures which went before, to approach with reverence
and trembling to do honour to the sacred mystery which
1 Gal. iv. 4, 5. 2 jjab. ii. 20. 3 pg_ xcvi. 9. * Luke ii. 14.
•''
ToV rpiv'Koiuia.a^ov t^j «y;oT>5TOf, Pantiiuis translates triplicem
sanctitatis rationem, but this is liardly theological. Allusion is made
to the song of the seraphim, Is. vi. ; and our author contends that the
threefold hymn sung hy the angels at Christ's birth answers to that
threefold acclamation of theirs in sign of the triune Deity.
6 Ps. Ixxii. 18, 19.
—
Tr.

ORATION CONCERNING SIMEON AND ANNA. 193
is connected with thee ; and that by means of tliis prior
shadow-painting of the law I might be restrained from boldly
and irreverently contemplating with fixed gaze Him who,
in His incomprehensibility, is seated far above all.^ For if
to the ark, which was the image and type of thy sanctity,
such honour was paid of God that to no one but to the
priestly order only was the access to it open, or ingress
allowed to behold it, the veil separating it off, and keeping
the vestibule as that of a queen, what, and what sort of
veneration is due to thee from us who are of creation the
least, to thee who art indeed a queen; to thee, the living ark
of God, the Lawgiver; to thee, the heaven that contains Him
who can be contained of none? For since thou, holy
virgin, hast dawned as a bright day upon the world, and hast
brought forth the Sun of Eighteousness, that hateful horror
of darkness has been chased away ; the power of the tyrant
has been broken, death hath been dostroyed, hell swallowed
up, and all enmity dissolved before the face of peace;
noxious diseases depart now that salvation looks forth; and
the whole universe has been filled with the pure and clear
light of truth. To which things Solomon alludes in the
Book of Canticles, and begins thus :
" My beloved is mine,
and I am his; he feedeth among the lilies until the day
break, and the shadows flee away."^ Since then, the God
of gods hath appeared in Sion, and the splendour of His
beauty hath appeared in Jerusalem; and "a light has sprunoup
for the righteous, and joy for those who are true of heart."^
According to the blessed David, the Perfecter and Lord of
the perfected^ hath, by the Soly Spirit, called the teacher
and minister of the law to minister and testify of those
things which were done.
VI. Hence the aged Simeon, putting off the weakness of
^ rov rix. 'TTX'JTX in iiix.ccrci'Kyi\^ict UTr-pilpvi^kvau. Of. 1 Tim. vi. 16
(pu; otKcov dTrpoatrou, ou iiosu ovOil; duSpu'Tru'j ovli Ihih ovud-rut.— Tr,
2Cant. ii. 16, 17. 3 ps_ y^^^,-^i ^^
* ruu TsAov/niuo)!/ n'Kiiuryi;, initiator, consnmmator. hoi tou Hviv-
ficcrog uylov is to be referred to avuiKa.>.iaiu, rather than to rijy
•7rpot,Trof^ivuv.—Tr.
N

194 THE WRITINGS OF METHODIUS.
the flesh, and putting on the strength of hope, in the face of
the law hastened to receive the ]\Iinister of the law, the
Teacher^ with authority, the God of Abraham, the Protector
of Isaac, the Holy One of Israel, the Instructor of Moses
Him, I say, who promised to show him His divine incar-
nation, as it were His hinder parts ;^ Him who, in the midst
of poverty, was rich ; Him who in infancy was before the
ages ; Him who, though seen, was invisible ; Him who in
comprehension was incomprehensible ; Him who, though in
littleness, yet surpassed all magnitude—at one and the same
time in the temple and in the highest heavens—on a royal
throne, and on the chariot of the cherubim ; Him who is
both above and below continuously; Him who is in the
form of a servant, and in the form of God the Father; a
subject, and yet King of all. He was entirely given up to
desire, to hope, to joy ; he was no longer his own, but His
who had been looked for. The Holy Spirit had announced
to him the joyful tidings, and before he reached the
temple, carried aloft by the eyes of his understanding, as
if even now he possessed what he had longed for, he
exulted with joy. Being thus led on, and in his haste
treading the air with his steps, he reaches the shrine hitherto
held sacred; but, not heeding the temple, he stretches
out his holy arms to the Euler of the temple, chant-
ing fortli in song such strains as became the joyous occa-
sion : I long for Thee, O Lord God of my fathers, and Lord
of mercy, who hast deigned, of Thine own glory and good-
ness, which provides for all, of Thy gracious condescension,
with which Thou inclinest to\Yards us, as a Mediator bring-
ing peace, to establish harmony between earth and heaven.
I seek Thee, the Great Author of all. With longing I ex-
pect Thee who, witli Thy word, embracest all things. I
wait for Thee, the Lord of life and death. For Thee I look,
the Giver of the law, and the Successor of the law. I
hunger for Thee, who quickenest the dead ; I thirst for
Thee, who refreshest the weary ; I desire Thee, the Creator
^ ro'j xi/Hurnv lioacKiO^ov. The aJlufiinn is to ^Mark i. -21.
2 Kxod. iii. 2:i.
;

ORATION CONCERNING SIMEON AND ANNA. 195
and Redeemer of the woiid.^ Thou art our God, and Thee
"vve adore ; Thou art our holy Temple, and in Thee we pray
Thou art our Lawgiver, and Thee we obey ; Thou art God
of all things the First. Before Thee was no other god
begotten of God the Father ; neither after Thee shall there
be any other son consubstantial and of one glory with the
Father. And to know Thee is perfect righteousness, and to
know Thy power is the root of immortality .^ Thou art He
who, for our salvation, was made the head stone of the
corner, precious and honourable, declared before to Sion.^
For all things are placed under Thee as theu^ Cause and
Author, as He who brought all things into being out ol'
nothing, and gave to what was unstable a firm coherence
as the connecting Band and Preserver of that which has
been brought into being ; as the Framer of things by nature
different ; as He who, with wise and steady hand, holds the
helm of the universe;, as the very Principle of all good
order; as the irrefragable Bond of concord and peace. For
in Thee we live, and move, and have our being.* Wherefore,
Lord my God, I will glorify Thee, I will praise Thy
name ; for Thou hast done wonderful things ; Thy counsels
of old are faithfulness and truth ; Thou art clothed with
majesty and honour.^ For what is more splendid for a king
than a purple robe embroidered around with flowers, and a
shining diadem ? Or what for God, who delights in man, is
more magnificent than this merciful assumption of the man-
hood, illuminating with its resplendent rays those who sit
in darkness and the shadow of death ?^ Fitly did that temporal
king and Thy servant once sing of Thee as the King
Eternal, saying, Thou art fairer than the children of men,
who amongst men art very God and man.^ For Thou hast
girt, by Thy incarnation. Thy loins with righteousness, and
anointed Thy veins with faithfulness, who Thyself art
very righteousness and truth, the joy and exultation of
1 Is. xliii. 10. 2 wisd. XV. 3.
3 Ps. cxviii. 22" J Is. xxviii. IG ; 1 Pet. ii. 6. * Acts xviii. 28.
* Exod. XV. 2 ; Is., xxv. 1 ; Ps. civ. 1. " Is. xlii. 7 i Luke i., 79.
^ 1 Tim. i. 17 ; Pfe. xlv. %

19G THE WRITINGS OF METHODIUS.
all.^ Therefore rejoice witli me tins day, ye heavens, for
the Lord hath showed mercy to His people. Yea, let the
clouds drop the dew of righteousness upon the world;
let the foundations of the earth sound a trumpet-blast
to those in Hades, for the resurrection of them that sleep
is come.^ Let the earth also cause compassion to spring
up to its inhabitants ; for T am filled with comfort ; I
am exceeding joyful since I have seen Thee, the Saviour
of men.^
VIL Wliile the old man was thus exultant, and rejoic-
ing with exceeding great and holy joy, that which had
before been spoken of in a figure by the propliet Isaiah,
the holy mother of God now manifestly fidfilled. For
taking, as from a pure and undefiled altar, that coal living
and ineffable, with man's flesh invested, in the embrace of
her sacred hands, as it were with the tongs, she held liim
out to that just one, addressing and exhorting him, as it
seems to me, in words to this effect : Eeceive, reverend
senior, thou of priests the most excellent, receive the Lord,
and reap the full fruition of that hope of thine which is not
left widowed and desolate. Eeceive, thou of men the most
illustrious, the unfailing treasure, and those riches which
can never be taken away. Take to thine embrace, thou
of men most wise, that unspeakable might, that unsearch-
able power, which can alone support thee. Embrace,
thou minister of the temple, the Greatness infinite, and the
Strength incomparable. Fold thyself around Him who is
the very life itself, and live, thou of men most venerable.
Cling closely to incorruption and be renewed, thou of
men most righteous. Not too bold is the attempt; shrink
not from it then, thou of men most holy. Satiate thyself
with Him thou hast longed for, and take thy delight in Him
who has been given, or rather who gives Himself to thee,
thou of men most divine. Joyfully draw thy light, thou of
men most pious, from the Sun of Righteousness, that gleams
around thee through the unsullied mirror of the flesh. Fear
not His gentleness, nor let His clemency terrify thee, thou
1 Is. xi. 5. 2 jg_ xlv. 8. 3 2 Cor. vii. 4.
I

ORATION CONCERNING SIMEON AND ANNA. 197
of men most blessed. Be not afraid of His lenity, nor
shrink from His kindness, thou of men most modest.
Join thyself to Him with alacrity, and delay not to oLey
Him. That which is spoken to thee, and held out to thee,
savours not of over-boldness. Be not then reluctant, thou
of men the most decorous. The flame of the grace of my
Lord does not consume, but illuminates thee, thou of men
most just.^ Let the bush which set forth me in type, with
respect to the verity of that fire which yet had no subsist-
ence, teach thee this, thou who art in the law the best
instructed. "
Let that furnace which was as it were a breeze
distilling dew persuade thee, master, of the dispensation
of this mystery. Then, beside all this, let my womb be a
proof to thee, in which He was contained, who in nought
else was ever contained, of the substance of which the in-
carnate Word yet deigned to become incarnate. The blast^
of the trumpet does not now terrify those who approach,
nor a second time does the mountain all on smoke cause
terror to those who draw nigh, nor indeed does the law
punish relentlessly * those who would boldly toucli. What
is here present speaks of love to man ; what is here apparent,
of the Divine condescension. Thankfully, then, receive the
God who comes to thee, for He shall take away thine
iniquities, and thoroughly purge thy sins. In thee, let the
cleansing of the world first, as in type, have place. In thee,
and by thee, let that justification which is of grace become
known beforehand to the Gentiles. Thou art worthy of
the quickening first-fruits. Thou hast made good use of
the law. Use grace henceforth. With the letter thou hast
grown weary; in the spirit be renewed. Put off that which
is old, and clothe thyself with that which is new. For of
these matters I think not that thou art ignorant.
VIII. Upon all this that righteous man, waxing bold and
yielding to the exhortation of the mother of God, who is
the handmaid of God in regard to the things which pertain
to men, received into his aged arms Him who in infancy
was yet the ancient of days, and blessed God, and said,
1 Exod. iii. 2. - Dan. iii. 21. 3 e^qJ ^i^. 16. t Vs. vi. G.

198 THE WRITINGS OF METHODIUS.
" Lord, now lettest Tliou Thy servant depart in peace,
according to Tliy word : for mine eyes have seen Thy
salvation, which Thou hast prepared before the face of all
people ; a light to lighten the Gentiles, and the glory of
Thy people Israel." ^ I have received from Thee a joy
unmixed with pain. Do thou, Lord, receive me rejoicing,
and singing of Thy mercy and compassion. Thou hast
given unto me this joy of heart. I render unto Thee with
gladness my tribute of thanksgiving. I have known the
power of the love of God. Since, for my sake, God of Thee
begotten, in a manner ineffable, and without corruption,
has become man. I have known the inexplicable greatness
of Thy love and care for us, for Thou hast sent forth Thine
own bowels to come to our deliverance. Now, at length, I
understand what 1 had from Solomon learned :
" Strong as
death is love : for by it shall the sting of death be done
away, by it shall the dead see life, by it shall even death
learn what death is, being made to cease from that dominion
which over us he exercised. By it, also, shall the serpent,
the author of our evils, betaken captive and overwhelmed."-
Thou hast made known to us, Lord, Thy salvation,^
causing to spring up for us the plant of peace, and we shall
110 longer wander in error. Thou hast made known to us,
Lord, that Thou hast not unto the end overlooked Thy
servants ; neither hast TIiou, beneficent One, forgotten
entirely the works of Thine hands. For out of Thy com-
|)assion for our low estate Thou hast shed forth upon us
abundantly that goodness of Thine which is inexhaustible,
and with Thy very nature cognate, liaving redeemed us by
Thine only begotten Son, who is unchangeal )ly like to Thee,
and of one substance with Thee; judging it unworthy of Thy
majesty and goodness to entrust to a servant the work of
saving and benefiting Thy servants, or to cause that those
who had offended should be reconciled by a minister. But
l)y means of that light, which is of one substance witli
Thee, Thou hast given liglit to those that sat in darkness *
1 Luke ii. 29-32. - Taut. vi.i.L G.
* Is. ix. 2, xlii. 7 ; Luke i. 79.
-^ Ps. xcviii. 2.

ORATION CONCERNING SIMEON AND ANNA. 199
and in the shadow of death, in order that in Thy light
they might see the light of knowledge;^ and it has seemed
good to Thee, by means of our Lord and Creator, to fashion
us again unto immortality ; and Thou hast graciously given
unto us a return to Paradise by means of Him wlio separated
us from the joys of Paradise ; and by means of Him who
hath power to forgive sins Thou hast ^ blotted out the
handwriting which was against us.^ Lastly, by means
of Him who is a partaker of Thy throne, and who cannot
be separated from Thy divine nature, Thou hast given
unto us the gift of reconciliation, and access unto Thee with
confidence, in order that, by the Lord who recognises the
sovereign authority of none, by the true and omnipotent God,
the subscribed sanction, as it were, of so many and such great
blessings might constitute the justifying gifts of grace to
be certain and indubitable rights to those who have obtained
mercy. And this very thing the prophet before had announced
in the words : No ambassador, nor angel, but the
Lord Himself saved them ; because He loved them, and
spared them, and He took them up, and exalted them.*
And all this was, not of works of righteousness^ which we
have done, nor because we loved Thee (for our first earthly
forefather, who was honourably entertained in the delightful
abode of Paradise, despised Thy divine and saving command-
ment, and was judged unworthy of that life-giving place,
and mingling his seed with the bastard off-shoots of sin, he
rendered it very weak) ; but Thou, Lord, of Thine own
self, and of Thine ineffable love toward the creature of Thine
hands, hast confirmed Thy mercy toward us, and, pitying
our estrangement from Thee, hast moved Thyself at the
sight of our degradation^ to take us into compassion.
Hence, for the future, a joyous festival is established for us
of the race of Adam, because the first Creator of Adam of
His own free will has become the Second Adam. And the
brightness of the Lord our God hath come down to sojourn
with us, so that we see God face to face, and are saved.
1 Ps. xxxvi. 9. 2 ]\Xark ii. 10. s QqI^ jj^ 4_
* Is. Lxiii. 9, Sept. version. ^ Titus iii. 5. *' Jno. iv. 9.

200 rilE WRITINGS OF METHODIUS.
Therefore, Lord, I seek of Thee to he allowed to depart.
I have seen Thy salvation ; let me he delivered from the
hent yoke of the letter. I have seen the King Eternal, to
whom no other succeeds ; let me be set free from this servile
and burdensome chain. I have seen Ilim who is liy nature
my Lord and Deliverer ; may I obtain, then, His dticree for
my deliverance. Set me free from the yoke of condemnation,
and place me under the yoke of justification. Deliver me
from the yoke of the curse, and of the letter that killeth;^
and enrol me in the blessed company of those who, by the
grace of this Thy true Son, who is of equal glory and power
with Thee, have been received into the adoption of sons.
IX. Let then, says he, what I have thus far said in
brief, suffice for the present as my offering of thanks to
God. But what shall I say to thee, mother-virgin and
virgin-mother ? For the praise even of her who is not
man's worlc exceeds the power of man. Wherefore the dim-
ness of my poverty I will make bright with the splendour
of the gifts of the spirits that around thee shine, and offer-
ing to thee of thine own, from the immortal meadows I will
pluck a garland for thy sacred and divinely crowned head.
With thine ancestral hymns will I greet thee, daughter of
David, and mother of the Lord and God of David. Tor it
were both base and inauspicious to adorn thee, who in thine
own glory excellest vfith that which belongeth unto another.
Keceive, therefore, lady most benignant, gifts precious,
and such as are fitted to thee alone, thou who art exalted
above all generations, and who, amongst all created things,
both visible and invisible, shinest forth as the most hon-
ourable. Blessed is the root of Jesse, and thrice blessed
is the house of David, in which thou hast sprung up.^ God
is in the midst of thee, and thou shalt not be moved, for the
Most High hath made lioly the place of His tabernacle.
For in thee the covenants and oatlis made of God unto the
fathers have received a most glorious fulfilment, since by
thee the Lord hath appeared, the God of hosts with us.
That bush which could not be touched,^ which beforehand
1 2 Cur ill (i.
" pp. -xlvi. 4, 5. ^ E.xod. iii. 2.

ORATION CONCERNING SIMEON AND ANNA. 201
shadowed forth thy figure endowed with divine majesty,
bare God without being consumed, who manifested Himself
to the prophet just so far as He willed to be seen. Then,
again, that hard and rugged rock,^ which imaged forth the
grace and refreshment which has sprung out from thee for
all the world, brought forth abundantly in the desert out of
its thirsty sides a healing draught for the fainting people.
Yea, moreover, the rod of the priest which, without culture,
blossomed forth in fruit,^ the pledge and earnest of a per-
petual priesthood, furnished no contemptible symbol of thy
supernatural child-bearing.^ What, moreover ? Hath not
the mighty Moses expressly declared, that on account of
these types of thee, hard to be understood,'* he delayed
longer on the mountain, in order that he might learn,
holy one, the mysteries that with thee are connected ? For
being commanded to build the ark as a sign and similitude
of this thing, he was not negligent in obeying the command,
although a tragic occurrence happened on his descent from
the mount ; but having made it in size five cubits and a
haK, he appointed it to be the receptacle of the law, and
covered it with the wings of the cherubim, most evidently
presignifying thee, the mother of God, who hast conceived
Him without corruption, and in an ineffable manner brought
forth Him who is Himself, as it were, the very consistence
of incorruption, and that within the limits of the five and a
half circles of the world. On thy account, and the undefiled
Incarnation of God, the Word, which by thee had place for
the sake of that flesh which immutably and indivisibly
remains with Him for ever.^ The golden pot also, as a most
certain type, preserved the manna contained in it, which in
other cases was changed day by day, unchanged, and keep-
ing fresh for ages. The prophet Elijah*^ likewise, as prescient
of thy chastity, and being emulous of it through the Spirit,
bound around him the crown of that fiery life, being by the
divine decree adjudged superior to death. Thee also, jire-
figuring his successor Elisha,'^ having been instructed by a
1 Exod. xvii. 6. - Numb. xvii. 8. ^ Heb. ix. 4. ^ Exod. xxv. 8.
'°
Ileb. ix. 4.
'' 2 Kinrrs ii. 11.
"^ Ecclus. xlviii. 1.

202 THE WRITINGS OF METHODIUS.
wise master, and anticipating thy presence who wast not
yet born, by certain sure indications oi" the things that
would have place hereafter/ ministered help and healing to
those who were in need of it, which w^as of a virtue beyond
nature; now with a new cruse, which contained healing
salt, curing the deadly waters, to show that the world was
to be recreated by the mystery manifested in thee; now
with unleavened meal, in type responding to thy child-
bearing, without being defiled by the seed of man, banishing
from the food the bitterness of death ; and then again, by
efforts which transcended nature, rising superior to the
natural elements in the Jordan, and thus exhibiting, in
signs beforehand, the descent of our Lord into Hades, and
His wonderful deliverance of those who were held fast in
corruption. For all things yielded and succumbed to that
divine image which prefigured thee.
X. But why do I digress, and lengthen out my discourse,
frivino- it the rein with these varied illustrations, and that
when the truth of thy matter stands like a column before
the eye, in which it were better and more profitable to
luxuriate and delight in ? Wherefore, bidding adieu to the
spiritual narrations and wondrous deeds of the saints
throughout all ages, I pass on to thee who art always to
be had in remembrance, and who boldest the helm, as it
were, of this festival. Blessed art thou, all-blessed, and to
be desired of all. Blessed of the Lord is thy name, full of
divine grace, and grateful exceedingly to God, mother of
God, thou that givest light to the faithful. Thou art the
circumscription, so to speak, of Him who cannot be circum-
scribed ; the root^ of the most beautiful flower ; the mother
of the Creator ; the nurse of the Nourisher ; the circumference
of Him who embraces all things; the upholder of Him^
who upholds all tilings by His word; the gate through which
God appears in the flesh;* the tongs of that cleansing coal f
the bosom in small of that bosom whicli is all-containing
the fleece of wool,*^ the mystery of which cannot be solved
1 2 Kings, ii. 20, iv. 41, v. ^ jg. xl. 1. ^ Heb. i. 3.
* Ezek. xliv. 2. ^ Is. vi. G. " Judge.s vi. 37.
;

ORATION CONCERNING SIMEON AND ANNA. 203
the well of Bethlehem/ that reservoir of life which Da\i(l
longed for, out of which the draught of immortality gushed
forth ; the mercy-seat ^ from which God in human form was
made known unto men ;
the spotless robe of Him who clothes
Himself with light as with a garment.^ Thou hast lent to
God, who stands in need of nothing, that flesh which He had
not, in order that the Omnipotent might become that which
it was His good pleasure to be. What is more splendid
than this ? What than this is more sublime ? He who fills
earth and heaven,* whose are all things, has become in need
of thee, for thou hast lent to God that flesh which He had not.
Thou hast clad the Mighty One with that beauteous panoply
of the body by which it has become possible for Him to be
seen by mine eyes. And I, in order that I might freely
approach to behold Him, have received that by which all
the fiery darts of the wicked shall be quenched.^ Hail!
hail ! mother and handmaid of God. Hail ! hail ! thou to
whom the great Creditor of all is a debtor. We are all
debtors to God, but to thee He is Himself indebted. For
He who said, " Honour thy father and thy mother,"^ will
liave most assuredly, as Himself willing to be tested by
such proofs, kept inviolate that grace, and His own decree
towards her who ministered to Him that nativity to which
He voluntarily stooped, and will have glorified with a divine
honour her whom He, as being without a father, even as
she was without a husband, Himself has written down as
mother. Even so must these things be. For the hymns
which we offer to thee, thou most holy and admirable
habitation of God, are no merely useless and ornamental
words. ISTor, again, is thy spiritual laudation mere secular
trifling, or the shoutings of a false flattery, thou who of
God art praised ; thou who to God gavest suck ; who by
nativity givest unto mortals their beginning of being, but
they are of clear and evident truth. But the time would
fail us, ages and succeeding generations too, to render unto
thee thy fitting salutation as the mother of the King Eternal,''
^ 2 Sam. xxiii. 17.
"- Exocl. xxxv. 17. ^ Pg_ cjy_ g. '' Jer. xxiiL -2.1.
s Ephes. vi. 16. « Exod. xx. 12. '1 Tim. i. 17.

204 THE WRITINGS OF METHODIUS.
eveu as somewhere the ilhistrious prophet says, teaching us
how incomprehensible thou art.^ How great is the house of
God, and how large is the place of His possession ! Great,
and hath none end, high and unmeasurable. For verily,
verily, tin's prophetic oracle, and most true saying, is con-
cerning- thy majesty; for thou alone hast been thought
worthy to share with God the things of God ; who hast
alone borne in the flesh Him, who of God the Father was
the Eternally and Only-Begotten. So do they truly believe
who hold fast to the pure faith.
XI. But for the time that remains, my most attentive
hearers, let us take up the old man, the receiver of God, and
our pious teacher, who hath put in here, as it were, in safety
from that virginal sea, and let us refresh him, both satisfied
as to his divine longing, and conveying to us this most
blessed theology ; and let us ourselves follow out the rest of
our discourse, directing our course unerringly with reference
to our prescribed end, and that under the guidance of God
the Almighty, so shall we not be found altogether unfruitful
and unprofitable as to what is required of us. When, then,
to these sacred rites, prophecy and the priesthood had been
jointly called, and that pair of just ones elected of God
(Simeon, I mean, and Anna, bearing in themselves most evi-
dently the images of both peoples) had taken their station
by the side of that glorious and virginal throne (for by the
old man was represented the people of Israel, and the law
now waxing old ;
whilst the widow represents the Church of
the Gentiles, which had been up to this point a widow), the old
man, indeed, as personating the law, seeks dismissal; but the
widow, as personating the Church, brought her joyous con-
fession of faith,^ and spake of Him to all that looked for re-
demption in Jerusalem, even as the things that were spoken
of both have been appositely and excellently recorded, and
quite in harmony with the sacred festival. For it was fit-
ting and necessary that the old man who knew so accurately
that decree of the law, in which it is said : Hear Him, and
every soul that will not hearken unto Him shall be cut ciff
1 Earuch iii. 24, 25. 2 L^j-g jj 33^

ORATION CONCERNING SIMEON AND ANNA. 205
from His people/ should seek a peaceful cliscliarge from the
tutorship of the law ;
for in truth it were insolence and pre-
sumption, when the king is present and addressing the
people, for one of his attendants to make a speech over
against him, and that to this man his subjects should incline
their ears. It was necessary, too, that the widow who
had been increased with gifts beyond measure, should in
festal strains return her thanks to God ; and so the things
which there took place were agreeable to the law. But,
for what remains, it is necessary to inquire how, since
the prophetic types and figures bear, as has been shown,
a certain analogy and relation to this prominent feast,
it is said that the house was filled w^ith smoke. ISTor does
the propliet say this incidentally, but with significance,
speaking of that cry of the Thrice-Holy,^ uttered by the
heavenly seraphs. You will discover the meaning of this,
my attentive hearer, if you do but take up and examine what
follows upon this narration : For hearing, he says, ye shall
hear, and shall not understand; and seeing, ye shall see, and
not perceive.^ When, therefore, the foolish Jewish children
had seen the glorious wonders which, as David sang, the
Lord had performed in the earth, and had seen the sion
from the depth* and from the height meeting together,
without division or confusion ;
as also Isaiah had before de-
clared, namely, a mother beyond nature, and an oflsprinff
beyond reason ; an earthly mother and a heavenly son ; a
new taking of man's nature, I say, by God, and a child-
bearing without marriage ; what in creation's circuit could
be more glorious and more to be spoken of than this ! yet
when they had seen this it was aU one as if they had not
seen it ; they closed their eyes, and in respect of praise were
supine. Therefore the house in which they boasted was
fiUed with smoke.
XII. And in addition to this, when besides the spectacle,
and even beyond the spectacle, they heard an old man, very
righteous, very worthy of credit, worthy also of emulation,
^ Deut. xviii. 15-19. - Is. vi. 4. ^ jg yj g . ^^.j-g xxyiii. 26.
^Ps. xlvi. 8; Is. vii. 11.

206 THE WRITINGS OF METHODIUS.
inspired by tlie Holy Spirit, a teacher of tlie law, honoured
with the priesthood, illustrious in the gift of prophecy, by
the hope which he had conceived of Christ, extending the
limits of life, and putting off the debt of death—when they
saw him, I say, leaping for joy, speaking words of good
omen, quite transformed with gladness of heart, entirely
rapt in a divine and holy ecstasy; who from a man had
been changed into an angel by a godly change, and, for the
immensity of his joy, chanted his hymn of thanksgiving,
and openly proclaimed the " Light to lighten the Gentiles,
and the glory of Thy people Israel." ^ Not even then were
they willing to hear what was placed within their hearing,
and held in veneration by the heavenly beings themselves ;
wherefore the house in which they boasted was filled wdth
smoke. Now smoke is a sign and sure evidence of wrath
as it is written, " There went up a smoke in His anger, and
fire from His countenance devoured ;" ^ and in another
place, " Amongst the disobedient people shall the fire
buru,"^ which plainly, in the revered gospels, our Lord
si^rnified, when He said to the Jews, " Behold your house is
left unto you desolate."* Also, in another place, "The
kin^T sent forth his armies, and destroyed those murderers,
and burnt up their city.''^ Of such a nature was the
adverse reward of the Jews for their unbelief, which
caused them to refuse to pay to the Trinity the tribute
of praise. For after that the ends of the earth were
sanctified, and the mighty house of the Church was filled,
by the proclamation of the Thrice Holy, with the glory
of the Lord, as the great waters cover the seas,^' there happened
to them the things which before had been declared,
and the beginning of prophecy was confirmed by its issue,
the preacher of truth signifying, as has been said, by the
Holy Spirit, as it were in an example, the dreadful destruc-
tion which was to come upon them, in the words : " In the
year in which king Uzziah died, I saw the Lord "—Uzziah,
doubtless, a^ an apostate, being taken as the representative
1 Luke ii. 32. ^ Ps. xviii. 8. ^ Ecclus. xxii. 7.
* Matt xxiiL 38. ^ Matt. xvii. 7. « Is. vi. 3, 4, i.
;

ORATION CONCERNING SIMEON AND ANNA. 207
of the whole apostate body—the head of which he certainly
was—who also, paying the penalty due to his presumption,
carried on his forehead, as upon a brazen statue, the divine
vengeance engraved, by the loathsomeness of leprosy,
exhibiting to all the retribution of their loathsome impiety.
Wherefore with divine wisdom did he, who had foreknow-
ledge of these events, oppose the bringing in of the thankful
Anna to the casting out of the ungrateful synagogue. Her
very name also presignifies the Church, that by the grace
of Christ and God is justified in baptism. For Anna is,
by interpretation, grace.
XIII. But here, as in port, putting in the vessel that
bears the ensign of the cross, let us reef the sails of our
oration, in. order that it may be with itseK commensurate.
Only first, in as few words as possible, let us salute the city
•of the Great King,^ together with the whole body of the
Church, as being present with them in spirit, and keeping
holy-day with the Father, and the brethren most held in
honour there. Hail, thou city of the Great King, in which
the mysteries of our salvation are consummated. Hail, thou
heaven upon earth, Sion, the city that is for ever faithful unto
the Lord. Hail, and shine thou Jerusalem, for thy light is
come, the Light Eternal, the Light for ever enduring, the
Light Supreme, the Light Immaterial, the Light of one suli-
stance with God and the Father, the Light which is in the
Spirit, and in which is the Father; the Light which illu-
mines the ages; the Light which gives light to mundane and
supramundane things, Christ our very God, Hail, city
sacred and elect of the Lord. Joyfully keep thy festal days,
for they will not multiply so as to wax old and pass away.
Hail, thou city most happy, for glorious things are spoken
of thee ; thy priest shall be clothed with righteousness, and
thy saints shall shout for joy, and thy poor shall be satisfied
with bread.^ Hail !
rejoice, Jerusalem, for the Lord
reigneth in the midst of thee.^ That Lord, I say, who in
His simple and immaterial Deity, entered our nature, and
1 Ps. xlviii. 2 ; Matt. v. 35 ; Is. i. 20.
2 Is. Ix. 1 ; Ps. Ixxxvii. 3 ; Ps. cxxxii. 16.
' Is. xiL 6.

208 THE WRITINGS OF METHODIUS.
of the virgin's womb became ineffably incarnate; that Lord,
who was partaker of nothing else save the lump of Adam,
who was by the serpent tripped up. For the Lord laid not
hold of the seed of angels^—those, I say, who fell not away
from that beauteous order and rank that was assigned to
them from the beginning. To us He condescended, that
Word who was always with the Father co-existent God.
JSTor, again, did He come into the world to restore ; nor will
He restore, as has been imagined by some impious advo-
cates of the devil, those wicked demons who once fell from
light ; but when the Creator and Framer of all things had,
as the most divine Paul says, laid hold of the seed of Abraham,
and through him of the whole human race, He was
made man for ever, and without: change, in order that by
His fellowship with us, and our joining on to Him, the
ingress of sin into us might be stopped, its strength being
broken by degrees, and itself as wax being melted, by that
fire which the Lord, when He came, sent upon the earth.^
Hail to thee, thou Catholic Church, which hast been planted
in all the earth, and do thou rejoice with us. Fear not,
little flock, the storms of the enemy ,^ for it is your Father's
good pleasure to give you the kingdom, and that you should
tread upon the necks of your enemies.'* Hail, and rejoice,
thou that wast once barren, and without seed unto godli-
ness, but who hast now many children of faith.^ Hail,
thou people of the Lord, thou chosen generation, thou royal
priesthood, thou holy nation, thou peculiar people—show
forth His praises who hath called you out of darkness into
His marvellous light ; and for His mercies glorify Him.^
XIV. Hail to thee for ever, thou virgin mother of God,
our unceasing joy, for unto thee do I again return. Thou
art the beginning of our feast; thou art its middle and end;
the pearl of great price that belongest unto the kingdom
the fatof every victim, the living altar of the bread of life.
1 Ileb. ii. 16. " Luke xii. 49.
^ rpiKv/iiicts, stormy waves. Latin, decuinani fluctus. Methodius per-
haps alludes to Diocletian's persecution, in which he perished as a
martyr.—Tr. * Luke xii. 32. " Is. liv. 1. " i pet^j. jj^ q
;

ORATION CONCERNING SIMEON AND ANNA. 209
Hail, tlioii treasure of the love of God. Hail, thou fount of
the Son's love for man. Hail, thou overshadowing mount^
of the Holy Ghost. Thou gleamedst, sweet gift-bestowing
mother, of the light of the sun ; thou gleamedst with the
insupportable fires of a most fervent charity, bringing forth
in the end that which was conceived of thee before the
beginning, making manifest the mystery hidden and un-
speakable, the invisible Son of the Father—the Prince of
Peace, who in a marvellous manner showed Himself as less
than all littleness. Wherefore, we pray thee, the most
excellent among women, who boastest in tlie confidence of
thy maternal honours, that thou wouldcst unceasingly keep
us in remembrance. holy mother of God, remember us, I
say, who make our boast in thee, and who in hymns august
celebrate the memory, which will ever live, and never fade
away. And do thou also, honoured and venerable
Simeon, thou earliest host of our holy religion, and teacher
of the resurrection of the faithful, be our patron and advocate
with that Saviour God, whom thou wast deemed worthy
to receive into thine arms. We, together with thee, sing
our praises to Christ, who has the power of life and death,
saying. Thou art the true Light, proceeding from the true
Light; the true God, begotten of the true God; the one
Lord, before Thine assumption of the humanity ; that One
nevertheless, after Thine assumption of it, which is ever to
be adored ; God of Thine own self and not by grace, but
for our sakes also perfect man ; in Thine own nature the
King absolute and sovereign, but for us and for our salvation
existing also in the form of a servant, yet immacu-
lately and without defilement. For Thou who art incor-
ruption hast come to set corruption free, that Thou mightest
render all things uncorrupt. Por Thine is the glory, and
the power, and the greatness, and the majesty, with the
Father and the Holy Spirit, for ever. Amen.
1 Ilabak. iii. 3.
f

ORATION ON THE PALMS.
[iLESSED be God :
let us proceed, brethren, from
wonders to the miracles of the Lord, and as it
were, from strength to strength.^ For just as in
a golden chain the links are so intimately joined
and connected together, as that the one holds the other, and
is fitted on to it, and so carries on the chain— even so
the miracles that have been handed down by the holy
gospels, one after the other, lead on the Church of God,
which delights in festivity, and refresh it, not with the meat
that perisheth, but with that which endureth unto everlast-
ing life.^ Come then, beloved, and let us, too, with pre-
pared hearts, and with ears intent, listen to what the Lord
our God shall say unto us out of the prophets and gospels
concerning this most sacred feast. Verily, He will speak
peace unto His people, and to His saints, and to those
which turn their hearts unto Him. To-day, the trumpetblast
of the prophets have roused the world, and have made
glad and filled with joyfulness the Churches of God that
are everywhere amongst the nations. And, summoning the
faithful from the exercise of holy fasting, and from the
palaestra, wherein they struggle against the kists of the flesh,
they have taught them to sing a new hymn of conquest
and a new song of peace to Christ who giveth the victory.
Come then, every one, and let us rejoice in the Lord ;
come, all ye people, and let us clap our hands, and make a
joyful noise to God our Saviour, with the voice of melody.^
Let no one be without portion in this grace ; let no one
come short of this calling ; for the seed of the disobedient is
appointed to destruction. (Let no one neglect to meet the
1 Ps. Ixxxiv. 8. 2 John vi. 27. ^ Ps. Ixxxv. 9, xcv. 1, xlvii. 1.

ORATION ON THE PALMS. 211
King, lest lie be shut out from the Bridegroom's chamher.)
Let no one amongst us be found to receive Him with a sad
countenance, lest he be condemned with those wicked citi-
zens—the citizens, I mean, who refused to receive the Lord
as King over them.^ Let us all come together cheerfully;
let us all receive Him gladly, and hold our feast with all
honesty. Instead of our garments, let us strew our hearts
before Him.^ In psalms and hymns, let us raise to Him
our shouts of thanksgiving; and, without ceasing, let us
exclaim, " Blessed is He that cometh in the name of the
Lord; "3 for blessed are they that bless Him, and cursed are
they that curse Him.* Again I wiU say it, nor wiU I cease
exhorting you to good, Come, beloved, let us bless Him who
is blessed, that we may be ourselves blessed of Him. Every
age and condition does this discourse summon to praise the
Lord ; kings of the earth, and all people ; princes, and all
judges of the earth; both young men and maidens^—and
what is new in this miracle, the tender and innocent age of
babes and sucklings hath obtained the first place in raising
to God with thankful confession the hymn which was of God
taught them in the strains in which Moses sang before to
the people when they came forth out of Egypt—namely,
" Blessed is He that cometh in the name of the Lord."
II. To-day, holy David rejoices with great joy, being by
babes despoiled of his lyre, with whom also, in spirit, leading
the dance, and rejoicing together, as of old, before the ark
of God,*^ he mingles musical harmony, and sweetly lisps out
in stammering voice, Blessed is He that cometh in the name
of the Lord. Of whom shaU we inquire ? TeU us, prophet,
who is this that cometh in the name of the Lord?
He will say it is not my part to-day to teach you, for He
hath consecrated the school to infants, who hath out of the
mouth of babes and suckUngs perfected praise to destroy
the enemy and the avenger,'' in order that by the miracle
1 Luke xix. 27. - Ps. Ixii. 8.
3 Ps. cxviii. 26 ; Matt. xxi. 9 ; Mark xi. 9 ; Luke xLx. 38 ; Jno. xii. 13.
^ Gen. xxvii. 29. 6 Ps. cxlviii. 11, 12.
" 2 Sam. vi. 14. 7 Ps. viii. 2.

212 THE WRITINGS OF METHODIUS.
of these the hearts of the fathers might be turned to the
children, and the disobedient unto the wisdom of the just.^
Tell us, then, children, whence is this, your beautiful
and graceful contest of song ? Who taught it you ? Who
instructed you ? Who brought you together ? Wliat were
your tablets ? Who were your teachers ? Do but you, they
say, join us as our companions in this song and festivity,
and you will learn the things which were by Moses and the
prophet earnestly longed for.'^ Since then the children have
invited us, and have given unto us the right hand of fellow-
ship,^ let us come, beloved, and ourselves emulate that holy
chorus, and with the apostles, let us make way for Him who
ascends over the heaven of heavens towards the East,^ and
who, of His good pleasure, is upon the earth mounted upon
an ass's colt. Let us, with the children, raise the branches
aloft, and with the olive branches make glad applaud, that
upon us also the Holy Spirit may breathe, and that in due
order we may raise the God-taught strain : " Blessed is He
that Cometh in the name of the Lord ; Hosanna in the
highest."^ To-day, also, the patriarch Jacob keeps feast in
spirit, seeing his prophecy brought to a fulfilment, and witli
the faithful adores the Father, seeing Him who bound liis foal
to the vine,*^ mounted upon an ass's colt. To-day the foal
is made ready, the irrational exemplar of the Gentiles, who
before were irrational, to signify the subjection of the people
of the Gentiles ; and the babes declare their former state
of childhood, in respect of the knowledge of God, and their
after perfecting, by the worship of God and the exercise
of the true religion. To-day, according to the prophet,^ is
the King of Glory glorified upon earth, and makes us, the
inhabitants of earth, partakers of the heavenly feast, that
He may show Himself to be the Lord of both, even as He
is hymned with the common praises of both. Therefore it
was that the heavenly hosts sang, announcing salvation upon
earth, "Holy, holy, holy, is the Lord God of hosts; the
v/hole earth is full of His glory." ^ And those below, join-
1 Mai. iv. 6 ; Luke i. 1 7. - Luke x. 24. ^ Qui. ii. 9. < Ps. Lxviii. 4, 34.
5 Matt. xxi. 5. « Gen. xlix. lU. ^ Ps. cxlviii. 9. « Is. vi. 3.

ORATION ON THE PALMS. 213
ing in harmony with the joyous liymns of heaven, cried
" Hosanna in the highest ; Hosanna to tlie Son of David."
In heaven the doxology was raised, " Blessed be the glory
of the Lord from His place ;"^ and on earth was tliis caught
up in the words, " Blessed is He that cometh in the name of
the Lord."
III. But while these things were being done, and the
disciples were rejoicing and praising God with a loud voice
for all the mighty works that they had seen, saying. Blessed
be the King that cometh in the name of the Lord ;
peace in
heaven, and glory in the highest;^ the city began to inquire,
saying, Who is this ?^ stirring up its hardened and inveterate
envy against the glory of the Lord. But when thou hearest
me say the city, understand the ancient and disorderly
multitude of the synagogue. They ungratefully and malig-
nantly ask, Who is this ? as if they had never yet seen their
Benefactor, and Him whom divine miracles, beyond the
power of man, had made famous and renowned ; for the dark-
ness comprehended not * that unsetting light which shone in
upon it. Hence quite appositely with respect to them hath
the prophet Isaiah exclaimed, saying, Hear, ye deaf; and
look, ye blind, that ye may see. And who is blind, but my
children ? and deaf, but they that have the dominion over
them?^ And the servants of the Lord have become blind;
ye have often seen, but ye observed not ; your ears are
opened, yet ye hear not. See, beloved, how accurate are
these words ; how the Divine Spirit, who Himself sees be-
forehand into the future, has by His saints foretold of things
future as if they were present. For these thankless men
saw, and by means of His miracles handled the wonderworking
God, and yet remained in unbelief.^ They saw a
man, blind from his birth, proclaiming to them the God who
had restored his sight. They saw a paralytic, who had grown
up, as it were, and become one with his infirmity, at His
bidding loosed from his disease.^ They saw Lazarus, who
was made an exile from the region of death.^ They heard
1 Ezek. iii. 22. ^ Luke xix. 37, 38. ^ Matt. xxi. 10. * John i. 5.
^ Is, xlii. 18-20. « John ix. ^ John v. 5. " John xi. 44.

214 THE WRITINGS OF METHODIUS.
that He had walked on the sea.^ They heard of the wine
that, without previous culture, was ministered ;- of the bread
that was eaten at that spontaneous banquet ;^ they heard
that the demons had been put to flight ; the sick restored to
health.*
Their very streets proclaimed His deeds of wonder;
their roads declared His healing power to those who jour-
neyed on them. All Judea was tilled with His benefit
yet now^, when they hear the divine praises, they inquire,
Wlio is this 1 the madness of these falsely-named
teachers
! incredulous fathers ! foolish seniors !
seed of the shameless Canaan, and not of Judah the devout !^
The children acknowledge their Creator, but their unbeliev-
ing parents said, Who is this ? The age that was young and
inexperienced sang praises to God, while they that had waxen
old in wickedness inquired, Wlio is this ? Sucklings praise
His Divinity, while seniors utter blasphemies ; children
piously ofi'er the sacrifice of i)raise, whilst profane priests
are impiously indignant.^
IV. ye disobedient as regards the wisdom of the just,^
turn your hearts to your children. Learn the mysteries of
God •
the very thing itself which is being done bears witness
that it is God that is thus hymned by uninstructed tongues.
Search the Scriptures, as ye have heard ^ from the Lord ; for
they are they which testify of Him, and be not ignorant of
this miracle. Hear ye men without grace, and tliankless,
what good tidings the prophet Zechariah brings to you. He
says, Eejoice greatly, daughter of Zion ; behold thy King
Cometh unto thee : just and having salvation ; lowly, and
riding upon the foal of an ass.^ Why do ye repel the joy ?
Why, when the sun shineth, do ye love darkness ? Why do
ye against unconquerable peace meditate war ? If, there-
fore, ye be the sons of Zion, join in the dance together with
your children. Let the religious service of your children be
to you a pretext for joy. Learn from them who was their
Teacher- who called them together; whence was the
1 Matt. xiv. 26.
" John ii. 7.
'' John
vi. 11.
1 Luke viii. 29, etc. ^ Dan. iii. 5G (i.xx.) ^ Matt. xxi. 15.
7 Luke i. 17.
" John v. 39. ^ Zech. L\. 9.
;

ORATION ON THE PALMS. 215
doctrine ; Avliat means tins new theology and old pro-
phecy. And if no man hath taught them this, but of their
own accord they raise the hymn of praise, then recognise
of
the work of God, even as it is written in the law : Out
the mouth of babes and sucklings hast Thou perfected
praise.^ Eedouble, therefore, your joy, that you have been
made the fathers of such children who, under the teaching
of God, have celebrated with their praises things unknown
to their seniors. Turn your hearts to your children,- and
close not your eyes against the truth. But if you remain
the same, and hearing, hear not, and seeing, perceive not,"
and to no purpose dissent from your children, then shall
they be your judges/ according to the Saviour's word. Well,
therefore, even this thing also, together with others, has the
prophet Isaiah spoken before of you, saying, Jacob shall
not now be ashamed, neither shall his face now wax pale.
But when they see their children doing my works, they shall
for me sanctify My name, and sanctify the Holy One of
Jacob, and shall fear the God of Israel. They also that err
in spirit shall come to understanding, and they that murmured
shall learn obedience, and the stammering tongues
shall learn to speak peace.^ Seest thou, foolish Jew^ how
from the beginning of his discourse, the prophet declares
confusion to you because of your unbelief. Learn even
from him how he proclaims the God-inspired hymn of praise
that is raised by your children, even as the blessed David
hath declared beforehand, saying, Out of the mouth of babes
and sucklings hast Thou perfected praise. Either then (as
is right), claim the piety of your children for your own, or
devoutly give your children unto us. We with them will
lead the dance, and to the new glory will sing in concert the
divinely-inspired hymn.
V. Once, indeed, the aged Simeon met the Saviour,*' and
received in his arms, as an infant, the Creator of the world,
and proclaimed Him to be Lord and God ;
but now, in the
place of foolish elders, children meet the Saviour, even as
1 Ps. viii. 2. 2 Luke i. 17. 3 Is. vi. 10.
^ Matt. xii. 27. 5 ig, xxix. 22, 24. ^ L^jj-g ^ 29.

216 THE WRITINGS OF METHODIUS.
Simeon did, and instead of their arms, strew under Him the
branches of trees, and bless the Lord God seated upon a
colt, as upon the cherubim, Hosanna to the son of David
Blessed is He that cometh in the nam.e of the Lord ; and
together with these let us also exclaim. Blessed is He that
cometh, God the King of Glory, who, for our sakes, became
poor, yet, in His own proper estate, being ignorant of
poverty, that with His bounty He might make us rich.
Blessed is He wlio once came in humility, and who will
hereafter come again in glory : at the first, lowly, and seated
upon an ass's colt, and by infants extolled, in order that it
might be fulfilled which was written : Thy goings have
been seen, God; even the goings of my God, my King, in
the sanctuary; but at the second time seated on the clouds,
in terrible majesty, by angels and powers attended. the
mellifiuous tongue of the children !
of those who are well pleasing to God !
the sincere doctrine
David in prophecy
liid the spirit under the letter ; children, opening their
treasures, brought forth riches upon their tongues, and, in
language full of gTace, invited clearly all men to enjoy them.
Therefore let us with them draw forth the unfading riches.
In our bosoms insatiate, and in treasure-houses which cannot
be filled, let us lay up the divine gifts. Let us exclaim with-
out ceasing, Blessed is He that cometh in the name of the
Very God, in the name of the Very God, the Omni-
Lord !
potent from the Omnipotent, the Son in the name of the
Father. The true King from the true King, whose kingdom,
even as His who begat Him, is with eternity, coeval and
pre-existent to it. For this is common to both ; nor does
the Scripture attribute this honour to the Son, as if it came
from another source, nor as if it had a beginning, or could be
added to or diminished—away with the thought !—but as
that which is His of right by nature, and by a true and
proper possession. For the kingdom of the Father, of the
Son, and of the Holy Ghost, is one, even as their substance
is one and their dominion one. Whence also, with one
and the same adoration, we worship the one Deity in three
Persons, subsisting without beginning, uncreate, without
:

ORATION ON THE PALMS. 217
end, and to which there is no successor. For neither
will the Father ever cease to be the Father, nor again
the Son to be the Son and King, nor the Holy Ghost
to be what in substance and personality He is. For
nothing of the Trinity will suffer diminution, either in
respect of eternity, or of communion, or of sovereignty. For
not on that account is the Son of God called king, because
for our sakes He was made man, and in the flesh cast down
the tyrant that was against us, having, by taking this upon
Him, obtained the victory over its cruel enemy, but because
He is always Lord and God ; therefore it is that now, both
after His assumption of the flesh and for ever. He remains a
king, even as He who begat Him. Speak not, heretic,
against the kingdom of Christ, lest thou dishonour Him who
begat Him. If thou art faithful, in faith approach Christ,
our very God, and not as using your liberty for a cloak of
maliciousness. If thou art a servant, with trembling be
subject unto thy Master; for he who fights against the
Word is not a well-disposed servant, but a manifest enemy,
as it is written : He that honoureth not the Son, honoureth
not the Father which hath sent Him.
VI. But let us, beloved, return in our discourse to thai
point whence we digressed, exclaiming. Blessed is He that
Cometh in the name of the Lord : that good and kind
Shepherd, voluntarily to lay down His life for His sheep.
That just as hunters take by a sheep the wolves that
devour sheep, even so the Chief Shepherd,^ offering Himself
as man to the spiritual wolves and those who destroy the
soul, may make His prey of the destroyers by means of that
Adam who was once preyed on by them. Blessed is He that
Cometh in the name of the Lord : God against the devil;
not manifestly in His might, which cannot be looked on,
but in the weakness of the flesh, to bind the strong man^
that is against us. Blessed is He that cometh in the
name of the Lord : the King against the tyrant ; not with
omnipotent power and wisdom, but with that which is
accounted the foolishness ^ of the cross, which hath reft his
1 1 Pet. V. 4. 2 jviatt. xii. 29. ^ i Cor. i. 21.

218 THE WRITINGS OF METHODIUS.
spoils from the serpent who is wise in wickedness. Blessed
is He that cometh in the name of the Lord : the True One
against the liar ; the Saviour against the destroyer ; the
Prince of Peace ^ against him who stirs up wars; the Lover
of mankind against the hater of mankind. Blessed is He
that cometh in the name of the Lord : the Lord to have
mercy upon the creature of His hands. Blessed is He
that cometh in the name of the Lord : the Lord to save
man who had wandered in error ; to put away error ; to
give light to those wlio are in darkness ; to abolish the
imposture of idols ; in its place to bring in the saving know-
ledge of God ; to sanctify the world ; to drive away the
abomination and misery of the worship of false gods.
Blessed is He that cometh in the name of the Lord : the one
for the many ; to deliver the poor''^ out of the hands of them
that are too strong for him, yea, the poor and needy from
him that spoileth him. Blessed is He that cometh in the
name of the Lord, to pour wine and oil upon him who had
fallen amongst thieves, ^ and had been passed by. Blessed
is He that cometh in the name of the Lord : to save us by
Himself, as says the prophet ; no ambassador, nor angel, but
the Lord Himself saved us.* Therefore we also bless Thee,
Lord ; Thou with the Father and the Holy Spirit art blessed
before the worlds and for ever. Before the world, indeed
and until now being devoid of body, but now and for ever
henceforth possessed of that divine humanity which cannot
be changed, and from which Thou art never divided.
VII. Let us look also at what follows. What says the
most divine evangelist ? When the Lord had entered into
the temple, the blind and the lame came to Him; and He
healed them. And when the chief priests and Pharisees
saw the wonderful things that He did, and the children
crying, and saying, Hosanna to the Son of David :
Blessed is
He that cometh in the name of the Lord,^ they brooked not
this honour that was paid Him, and therefore they came to
Him, and thus spake, Hearest Thou not what these say? As
1 Is. ix. 6. 2 Ps. XXXV. 10. 3 Luke x. 34.
^ Is. Ixiii. 9. * Matt. xxi. 14-16.

ORATION ON THE PALMS. 219
if they said, Art Thou not grieved at hearing from these
innocents things which befit God, and God alone ? Has not
God of old made it manifest by the prophet, " My glory will
I not give unto another ;"^ and how dost Thou, being a man,
make Thyself God ? ^ But what to this answers the long-
suffering One, He who is abundant in mercy, ^ and slow to
wrath ? * He bears with these frenzied ones ; with an
apology He keeps their wrath in check; in His turn He calls
the Scriptures to their remembrance ; He brings forward
testimony to what is done, and shrinks not from inquiry.
Wherefore He says, Have ye never heard Me saying by the
prophet. Then shall ye know that I am He that doth speak ? ^
nor again. Out of the mouth of babes and sucklings hast
Thou perfected praise because of Thine enemies, that Thou
mightest still the enemy and the avenger ? AVhich without
doubt are ye, who give heed unto the law, and read the
prophets, wliile yet ye despise Me who, both by the law and
the prophets, have been beforehand proclaimed. Ye think,
indeed, under a pretence of piety, to avenge the glory of God,
not understanding that he that despiseth Me despiseth My
Father also.^ I came forth from God, and am come into the
world, '' and My glory is the glory of My Father also. Even
thus these foolish ones, being convinced by our Saviour-God,
ceased to answer Him again, the truth stopping their
mouths ; but adopting a new and foolish device, they took
counsel against Him. But let us sing, Great is our Lord, and
great is His power; ^ and of His understanding there is no
number. For all this was done that the Lamb and Son of
God, that taketh away the sins of the world, might, of His
own will, and for us, come to His saving Passion, and might
be recognised, as it were, in the market and place of selling;
and that those who bought Him might for thirty pieces of
silver covenant for Him who, with His life-giving blood, was
to redeem the world ; and that Christ, our passover, might be
sacrificed for us, in order that those who were sprinlded
with His precious blood, and sealed on their lips, as the posts
1 Is. xlii. 8. 2 jno_ x. 33. ^ joel ii, 13. * James i. VX
s Is. lii. 6. « John xv. 23.
'^
Jolni xvi. 28. ^ Ps. clxvii. 5.

220 THE WRITINGS OF METHODIUS.
of the door/ might escape from tlie darts of the destroyer;
and that Christ having thus suffered in the flesh, and hav-
ing risen again the third day, might, with equal lionour
and glory with the Father and the Holy Ghost, be by all
created things equally adored ; for to Him every knee shall
bow, of things in heaven, and things in earth, and things
under the earth,^ sending up glory to Him, for ever and ever.
Amen.
1 Exod. xi 7. 2 piiii. ii 10.

THEEE FRAGMENTS
FROM THE
HOMILY ON THE CROSS AND PASSION OF CHRIST.
[Apud. Gretsenim, torn. ii. De Sanda Cruce, p. 401.
Nov. edit. Ratisb. 1754.]
[ETHODIUS, Bishop, to those who say: What
doth it profit us tliat tlie Son of God was
crucified upon eartli, and made man? And
wherefore did He endure to suffer in the
manner of the cross, and not by some other punisliment ?
And wliat was the advantage of the cross ?
Christ, the Son of God, by the command of the Father,
became conversant with the visible creature, in order that,
by overturning the dominion of the tp-ants, the demons,
that is. He might deliver our souls from their dreadful
bondage, by reason of which our whole nature, intoxicated
by the draughts of iniquity, had become full of tumult and
disorder, and could by no means return to the remembrance
of good and useful things. Wherefore, also, it was the
more easily carried away to idols, inasmuch as evil had
overwhelmed it entirely, and had spread over all genera-
tions, on account of the change which had come over our
fleshy tabernacles in consequence of disobedience ; until
Christ, the Lord, by the flesh in which He lived and
appeared, weakened the force of Pleasure's onslaughts, by
means of which the infernal powers that were in arms
against us reduced our minds to slavery, and freed man-
kind from all their evils. For with this end the I^ord
Jesus both wore our flesh, and became man, and by the
divine dispensation was nailed to the cross ; in order that

222 THE WRITINGS OF METHODIUS.
Ly the flesh in which the demons had proudly and falsely
feigned themselves gods, having carried our souls captive
unto death by deceitful wiles, even by this they might be
overturned, and discovered to be no gods. For he prevented
their arrogance from raising itself higher, by becoming man
in order that by the body in which the race possessed of
reason had become estranged from the worship of the true
God, and had suffered injury, even by the same receiving
into itself in an ineffable manner the Word of Wisdom, the
enemy might be discovered to be the destroyers and not the
benefactors of our souls.
For it had not been wonderful if Christ, by the terror of
His divinity, and the greatness of His invincible power, had
reduced to weakness the adverse nature of the demons.
But since this was to cause them greater grief and torment
(for they would have preferred to be overcome by one
stronger than themselves), therefore it was that by a man
He procured the safety of the race ; in order that men, after
that very Life and Truth had entered into them in bodily
form, might be able to return to the form and light of the
Word, overcoming the power of the enticements of sin;
and that the demons, being conquered by one weaker than
they, and thus brought into contempt, might desist from
their over-bold confidence, their hellish wrath being re-
pressed.
It was for this mainly that the cross was brought
in, being erected as a trophy against iniquity, and a deter-
rent from it, that henceforth man might be no longer subject
to wrath, after that he had made up for the defeat which,
by his disobedience, he had received, and had lawfully conquered
the infernal powers, and by the gift of God had been
set free from every debt. Since, therefore, the firstborn
Word of God thus fortified the manhood in which He
tabernacled with the armour of righteousness, He overcame,
as has been said, the powers that enslaved us by the figure
of the cross, and showed forth man, who had been oppressed
by corruption, as by a tyrant power, to be free, with un-
fettered hands. For the cross, if you wish to define it, is
the confirmation of the victory, the way by which God to
;

THREE FRAGMENTS. 22;3
man descended, the trophy against material spirits, the repul-
sion of death, the foundation of the ascent to the true day;
and the ladder for those who are hastening to enjoy the
light that is there, the engine by which those who are
fitted for the edifice of the Church are raised up from below,
like a stone four square, to be compacted on to the divine
Word. Hence it is that our kings, perceiving that the figure
of the cross is used for the dissipating of every evil, have
made vexillas, as they are called in the Latin language.
Hence the sea, yielding to this figure, makes itself navig-
able to men. For every creature, so to speak, has, for the
sake of liberty, been marked with this sign ; for the birds
which fly aloft, form the figure of the cross by the expan-
sion of their wings ; and man himself, also, with his hands
outstretched, represents the same. Hence, when the Lord
had fashioned him in this form, in which He had from the
beginning framed him. He joined on his body to the Deity,
in order that it miglit be henceforth an instrument consecrated
to God, freed fi'om all discord and want of harmony.
For man cannot, after that he has been formed for the
worship of God, and hath sung, as it were, the incorruptible
song of truth, and by this hath been made capable of hold-
ing the Deity, being fitted to the lyre of life as the chords
and strings, he cannot, I say, return to discord and cor-
ruption.
11.
[Apud. Gretsermii, ibid. p. 403.]
The same Methodius to those who are ashamed of the
Cross of Christ.
Some think that God also, whom they measure with the
measure of their own feelings, judges the same thing that
wicked and foolish men judge to be subjects of praise and
blame, and that He uses the opinions of men as His rule and
measure, not taking into account the fact that, by reason of
the ignorance that is in them, every creature falls short
of the beauty of God. For He draws all things to life by

224 THE WRITINGS OF METHODIUS.
His Word, from tlieir universal substance and nature. For
whether He would have good, He Himself is the Very-
Good, and remains in Himself; or, whether the beautiful is
pleasing to Him, since He Himself is the Only Beautiful,
He beholds Himself, holding in no estimation the things
which move the admiration of men. That, verily, is to be
accounted as in reality the most beautiful and praiseworthy,
which God Himself esteems to be beautiful, even though it
be contemned and despised by all else—not that which men
fancy to be beautiful. Whence it is, that although by tins
figure He hath willed to deliver the soul from corrupt affections,
to the signal putting to shame of the demons, we
ought to receive it, and not to speak evil of it, as being
that which was given us to deliver us, and set us free from
the chains which for our disobedience we incurred. For the
Word suffered, being in the flesh aSixed to the cross, that
He might bring man, who had been deceived by error, to His
supreme and godlilvc majesty, restoring him to that divine
life from whicii he had become alienated. By this figure,
in truth, the passions are blunted; the passion of the passions
having taken place by the Passion, and the death of death
by the death of Christ, He not having been subdued by
death, nor overcome by the pains of the Passion. For neither
did the Passion cast Him down from His equanimity, nor
did death hurt Him, but He was in the passible remaining
impassible, and in the mortal remaining immortal, com-
prehending all that the air, and this middle state, and the
heaven above contained, and attempering the mortal to the
immortal divinity. Death was vanquished entirely; the
fiesh being crucified to draw forth its immortality.

THREE FRAGMENTS. 225
III.
[Apud. Allatium, Diatr. de Methodiorum scriptis, p. 349.]
Tlie same Meihodius : How Christ the Son of God, in a brief
and definite time, being enclosed by the body, and existing
impassible, became obnoxious to the Passion.
For since this virtue was in Him, now it is of the essence
of power to be contracted in a small space, and to be dimi-
nished, and again to be expanded in a large space, and to
be increased. But if it is possible for Him to be with the
larger extended, and to be made equal, and yet not with the
smaller to be contracted and diminished, then power is not
in Him. For if you say that this is possible to power, and
that impossible, you deny it to be power; as being infirm
and incapable with regard to the things which it cannot do.
Nor again, further, will it ever contain any excellence of
divinity with respect to those things which suffer chano-e.
For both man and the other animals, with respect to those
things which they can effect, energise • but with respect to
those things which they cannot perform, are weak, and fade
away. Wherefore for this cause the Son of God was in
the manhood enclosed, because this was not impossible to
Him. For with power He suffered, remaining impassible
and He died, bestowing the gift of immortality upon mortals.
Since the body, when struck or cut by a body, is just so far
struck or cut as the striker strikes it, or he that cuts it cut
it. For according to the rebound of the thing struck, the
blow reflects upon the striker, since it is necessary that the
two must suffer equally, both the agent and the sufferer.
If, in truth, that which is cut, from its small size, does not
correspond to that which cuts it, it will not be able to cut
it at aU. For if the subject body does not resist the blow
of the sword, but rather yields to it, the operation will be
void of effect, even as one sees in the thin and subtle bodies
of fire and air ; for in such cases the impetus of the more
solid bodies is relaxed, and remains without effect. But if
fire, or air, or stone, or iron, or anything which men use
p

22
G
THE WRITINGS OF METHODIUS.
against themselves for the purposes of mutual destruction
if it is not jDossiLle to j)ierce or divide these, because of the
subtle nature which they possess, why should not rather
Wisdom remain invulnerable and impassible, in nothing
injured by anything, even though it were conjoined to the
body which was pierced and transfixed with nails, inasmuch
as it is purer and more excellent than any other
nature, if you except only that of God who begat Him ?
SOME OTHEE FEAGMENTS OF THE SAME
METHODIUS.i
[Ex NicetJB Catena on Job, cap. xix. p. 429, edit. Londiii. 1G37.]
But, perhaps, since the friends of Job imagined that they
understood the reason why he suffered such things, that
just man, using a long speech to them, confesses that the
wisdom of the divine judgment is incomprehensible, not
only to him, but also to every man, and declares that this
earthly region is not the fitting place for understanding the
knowledge of the divine counsels. One miglit say, that
perfect and absolute piety—a thing plainly divine, and of
God alone given to man, is in this place called wisdom.
But the sense of the words is as follows : God, he says,
hath given great things unto men, sowing, as it were, in
their nature the power of discovery, together with wisdom,
and the faculty of art. And men having received this, dig
metals out of the earth, and cultivate it ; but that wisdom
which is conjoined with piety, it is not possible in any place
to discover. Man cannot obtain it from his own resources,
nor can he give it unto otliers. Hence it w^as that the wise
men of the Greeks, who in their own strength souo;ht to
search out piety, and the worship of the Deity, did not
1 All the shorter fragments collected iii the editions of iligne and
Jahn are here appended.
—

SOME OTHER FRAGMENTS. 227
attain their end. For it is a thing, as we have said, which
exceeds human strength, the gift and the grace of God ; and
therefore from the beginning, partly by visions, partly by
the intervention of angels, partly by the discourses of the
divinely-inspired prophets, God instructed man in the prin-
ciples of true religion. Nay, moreover, that contemplative
wisdom by which we are impelled to the arts, and to other
pursuits, and with which we are all in common, just and
unjust, alike endued, is the gift of God : if we have been
made rational creatures, we have received this. Wherefore,
also, in a former place it was said, as of a thing that is of
God bestowed, " Is it not the Lord who teacheth imderstanding
and knowledge ?"^
II.
[Ihid. cap. xxvi. p. 538.]
Observe that the Lord was not wont from the beginning
to speak with man ; but after that the soul was prepared,
and exercised in many ways, and had ascended into the
height by contemplation, so far as it is possible for human
nature to ascend, then is it His wont to speak, and to reveal
His Word unto those who have attained unto this elevation.
But since the whirlwind is the producer of the tempests,
and Job, in the tempest of his afflictions, had not made
shipwreck of his faith, but his constancy shone forth the
rather ; therefore it was that He who gave him an answer
answered him by the whirlwind, to signify the tempest of
calamity which had befallen him ;
but, because He changed
the stormy condition of his affairs into one of serene tran-
quillity, He spoke to him not only by the whirlwind, but in
clouds also.
III.
ilhid. p. 547.]
Many have descended into the deep, not so as to walk on
it, but so as to be by its bonds restrained. Jesus alone
walked on the deep, where there are no traces of walkers,
1 Job xxi. 22, xxii. 2.

228 THE WRITINGS OF METHODIUS.
as a free man. For He chose death, to which He was not
subject, that He might deliver those who were the bond-
slaves of death; saying to the prisoners, "Go forth; and to
them that are in darkness, show yourselves."^ With which,
also, the things which follow are consistent.
IV.
[Ihid. cap. xxviii. p. 570.]
Seest thou how, at the end of the contest, with a loud
proclamation he declares the praises of the combatant, and
discovers that which was in his afflictions hidden, in the
words : " Thinkest thou, that I had else answered thee, but
that thou shouldest appear just.'"^ This is the salve of his
wounds, this the reward of his patience. For as to what
followed, although he received double his former possessions,
these may seem to have been given him by divine provi-
dence as small indeed, and for trifling causes, even though
to some they may appear great.
Fragment, Uncertain.
Thou contendest with Me, and settest thyself against Me,
and opposest those who combat for Me. But where wert
thou when I made the world ? What wert thou then ?
Hadst thou yet, says He, fallen from thy mother ? for there
was darkness, in the beginning of the world's creation, He
says, upon the face of the deep. Now this darlcness was no
created darkness, but one which of set purpose had place, by
reason of the absence of light.
V.
[_Ihid. cap. xix. p. 418, ex Olympiodoro.]
But Methodius : Tlie Holy Spirit, who of God is given
to all men, and of whom Solomon said, " For Thine incor-
1 Is. xlix. 9.
2 joij xi. 3 (lxx.)

SOME OTHER FRAGMENTS. 229
niptible Spirit is in all things,"^ He receives for the con-
science, which condemns the offending soul.
VI.
[Ex Parallelis. Damascen. 0pp. torn. ii. p. 331, D.]
The same Metliodius.
I accoiint it a greater good to be reproved than to reprove,
inasmuch as it is more excellent to free one's-self from evil
than to free another.
VII.
[lUd. p. 488, B.]
Th& same Metliodius.
Human nature cannot clearly perceive pure justice in the
soul, since, as to many of its thoughts, it is but dim-sighted.
VIII.
The same Methodius.
Wickedness never could recognise virtue or its own self.
IX.
The same Methodius.
Justice, as it seems, is four square, on all sides equal and
like.
The just judgment of God is accommodated to our affec-
tions ; and such as our estate is, proportionate and similar
shall the retribution be which is allotted us.
TWO FEAGMENTS, UNCERTAIK
I.
The beginning of every good action has its foundation in
our wills, but the conclusion is of God.
^ Wisd. xii. 1.

230 THE WRITINGS OF METHODIUS.
II.
Perliaps these three persons of our ancestors, being in an
image the consubstantial representatives of all humanity,
are, as also Methodius thinks, types of the Holy and Consubstantial
Trinity, the innocent and unbegotten Adam
being the type and resemblance of God the Father Almighty,
who is uncaused, and the cause of all; his begotten son
shadowing forth the image of tlie begotten Son and Word of
God ; whilst Eve, that proceedeth forth from Adam, signifies
the person and procession of the Holy Spirit.

ALEXANDER, BISHOP OF LYCOPOLIS.

ALEXANDER, BISHOP OF LYCOPOLIS.
NOTICE OF HIS LIFE AND WEITINGS.
[Translated from Gallandi, Vet. Patr. Bihlioth.]
OMBEFIS conjectured that Alexander was called
Ac-z.o'TToXiTng^ as having been born at Lyons, a city
of the Thebaid, and so by race an Egyptian, and
to his opinion both Cave and Fabricius are
inclined. But this conjecture is plainly uncertain, if we
are to trust Photius, in his Epitome Be, Manichceis, which
Montfaucon has edited.^ For in this work Photius, whilst
speaking of the authors who wrote against those heretics,
makes mention also of Alexander as Bishop of the city of
LyCUS,
ciVs rrig -roXewg KiiY.m ' AXs^avdpog rovg dp)(^nparrAOvg vofioug
eyxs^iipifffxsvog.^ So that it is no easy matter to state whether
our author was called AnxocroX/V'/jg, because he w"as born either
at Lycopoiis in the Thebaid, or at another Lycopolis in Lower
Egypt, which Stephanus places close to the sea in the Seben-
nytic nome, or whether he was not rather called AuxctoX/Vjjs,
as having held the bishopric of Lycopolis. The unwonted
manner of speaking employed by Photius need not delay
the attention of any one, when he makes Alexander to
have been Archbishop of Lycopolis ; for it is established
that the Bishop of Alexandria alone was Archbishop and
^ Cf. Combef. Audar. Noviss. part ii. p. 2 ; Cav., Dissert, dc. Script.
Eccl, incert. oetat. p. 2 ; Fabricius, Bibl. Gr., torn. v. p. 2S7 ; Mont-
faucon, Bibl. CoisL, p. 349, seqq.
2 Photius, Epist. de Manich, B. C. p. 354.
233

—
234 THE WRITINGS OF ALEXANDER.
Patriarcli of the whole Egyptian diocese.^ Epiphaniiis- cer-
tainly says, when speaking of Meletius;"^ the schismatical
Bishop of Lycopolis, iooxn Ki 6 MfKrinog 70JV zara r'/jv A'/yvTrrov
'TTpOTizuv, xai dsuTipsuuv Tuj Uirpu T(Z rr,g ' A}.i^avdpsiag xara Tr]v
apyji'irKSxanrr^v. And to the same purpose he says elsewhere,
M?X^7-/05, 6 7-'^g Alyo'irrov ccto 0ri[3atdoc, doxuv ihai xai avrog uipyj-
i'TTicxo'Trog. But however these matters are understood, it is
admitted that Alexander came just before Meletius in the
see of Lycopolis, and we know that he occupied the episco-
pal chair of that city in the beginning of the fourth centuiy,
in which order Le Quien places him among the Lycopolitan
prelates, on the authority of Photius.
But however it be, whether Alexander was called
AuxoCTX/r?jg from liis birthplace, or from his episcopal see,
^ In the time of Constantine, the Eastern and Western Empire were
each divided into seven districts, called dioceses (^iomY,astg), which com-
prised about one hundred and eighteen provinces {k'Trapxixi) ; each
province contained several cities, each of which had a district (TrxpoiKix)
attached to it ; the ecclesiastical rulers of the dioceses were called
patriarchs, exarchs, or archbishops, of whom there were fourteen ;
rulers of the provinces were styled metropolitans {i.e. governors of the
/nr/rpo'Tro'hig or mother city), and those of each city and its districts
were called bishops. So that the division which we now call a diocese,
in ancient times was a union of dioceses, and a parish was a combination
of modem parishes. Tr.
2 Epiph. Hcer. Ixviii. n. 1, Ixix. n. 2 ; Lc Quien, Oricns CJiristianus,
torn. ii. p. 597.
^ Meletius of Lycopolis, a schismatical bishop of the third and fourth
centuries. Athanasius tells us that Meletius, who was Bishop of
Lycopolis in Upper Egypt at the time of the persecution under
Diocletian and Ids successors, yielded to fear and sacrificed to idols ;
and being subsequently deposed, on this and other charges, in a Synod
over which Peter, Bishop of Alexandria, presided, determined to
separate from the Church, and to constitute with his followers a
separate community. Epiphanius, on the other hand, relates that both
Peter and Meletius, being in confinement for the faith, dillered con-
cernuig the treatment to be used toward those who, after renouncing
their Christian profession, became penitent, and wished to be restored
to the communion of the Church. The Meletians afterwards co-
operated with the Arians in their hostility to Athanasius.
Meletius, in Smith's Biorjraph. Did.—Tr.
—
the
See Art.

NOTICE OF HIS LIFE AND WRITINGS. 235
this is certain and acknowledged, that he of good right
claims for himself a place among ecclesiastical writers, for
he has o-iven iis an elaborate treatise against the Manicha^an
tenets ; and he is thsrefore styled by AUatius auctor
eruditissimus ct

TREATISE OF ALEXANDER, BISHOP OF LYCOPOLIS,
ON THE TENETS OF THE MANICHiEAKS.
ALEXANDER OF LYCOPOLIS, WHO TURNED FROM PAGANISM
TO THE MANIGILEAN OPINIONS.
Chap. i.— The excellence of the Christian philosophy— The
origin of heresies amongst Christians.
The philosophy of the Christians is termed simple. But
it bestows very great attention to the formation of manners,
enigmatically insinuating words of more certain truth
respecting God ; the principal of which, so far as any
earnest serious purpose in those matters is concerned,
all will have received when they assume an efficient
cause, very noble and very ancient, as the originator of all
things that have existence. For Christians leaving to
ethical students matters more toilsome and difficult, as,
for instance, what is virtue, moral and intellectual ; and to
those who employ their time in forming hypotheses respecting
morals, and the passions and affections, without marking
out any element by which each virtue is to be attained, and
heaping up, as it were, at random precepts less subtle—the
common people, hearing these, even as we learn by experi-
ence, make great progress in modesty, and a character of
piety is imprinted on their manners, quickening the moral
disposition which from such usages is formed, and leading
them by degrees to the desire of what is honourable and
good.
I3ut this being divided into many questions by the number
of those who come after, there arise many, just as is the case

ON THE TENETS OF THE MANICHjEANS. 237
with those who are devoted to dialectics,^ some more skilful
than others, and, so to speak, more sagacious in handling
nice and subtle questions ; so that now they come forward
as parents and originators of sects and heresies. And by
these the formation of morals is hindered and rendered
obscure ; for those do not attain unto certain verity of
discourse who wish to become the heads of the sects, and
the common people is to a greater degree excited to strife
and contention. And there being no rule nor law by which a
solution may be obtained of the things which are called in
question, but, as in other matters, this ambitious rivalry
running out into excess, there is nothing to which it does
not cause damage and injury.
Chap. n. Tlie age of Maniclimus, or Manes—His first disciples—
The two principles—3Ianichccan matter.
So in these matters also, whilst in novelty of opinion each
endeavours to show himself first and superior, they brought
this philosophy, which is simple, almost to a nullity. Such
was he whom they call Manicheeus,^ a Persian by race, my
instructor in whose doctrine was one Papus by name, and
after him Thomas, and some others followed them. They
say that the man lived when Valerian was emperor, and
that he served under Sapor, the king of the Persians, and
having offended him in some way, was put to death. Some
such report of his character and reputation has come to me
from those who were intimately acquainted with him. He
laid down two principles, God and Matter. God lie called
CTOod, and matter he affirmed to be evil. But God excelled
^ iu roig ipitrrtKolg. The pliilosopliers of the Megarean school, who
were devoted to dialectics, were nicknamed 0/ 'Epiarix.oL See Diog.
Laertius. Tr.
2 Manes, or Manichceus, lived ahoiit a.d. 240. He was a Persian by
birth, and this accounts for the Parseeism which can be detected in
his teaching. He was probably ordained a priest, but was afterwards
expelled from the Christian community, and put to death by the
Persian government. His tenets spread considerably, and were in
early youth embraced by St Augustine. Tr.

238 THE WRITINGS OF ALEXANDER.
more in good than matter in evil. But he calls matter
not that which Plato calls it/ which becomes everything
when it lias received quality and figure, whence he terms it
all-embracing—the mother and nurse of all things ; nor
what Aristotle^ calls an element, with which form and
privation have to do, but something beside these. For the
motion which in individual things is incomposite, this he
calls matter. On the side of God are ranged powers, like
handmaids, all good ; and likewise, on the side of matter
are ranged other powers, all evil. Moreover, the bright
shining, the light, and the superior, all these are with God ;
while the obscure, and the darkness, and the inferior are
with matter. God, too, has desires, but they are all good
and matter, likewise, which are all evil.
Chap. in.
—
The Fancies of ManicTicBus concerning Matter.
It came to pass on a time that matter conceived a desire
to attain to the superior region ; and when it had arrived
there, it admired the brightness and the light which was
with God. And, indeed, it wished to seize on for itseK the
place of pre-eminence, and to remove God from His position.
God, moreover, deliberated how to avenge Himself upon
matter, but was destitute of the evil necessary to do so, for
evil does not exist in the house and abode of God. He sent,
therefore, the power which we call the soul into matter, to
permeate it entirely. For it will be the death of matter,
when at length hereafter this power is separated from it.
So, therefore, by the providence of God, the soul was com-
mingled with matter, an unlike tiling with an unlike.
Now by this commingling the soul has contracted evil, and
labours under the same infirmity as matter. For, just as in
a corrupted vessel, the contents are often-times vitiated in
quality, so, also the soul that is in matter suffers some such
change, and is deteriorated from its own nature so as to par-
ticipate in the evil of matter. But God had compassion
^ Plato, Timccus, 51.
2 In substance, but not in words, Aristotle, Met., Book A 4 (1070' b).
;

ON THE TENETS OF THE MANICHJEANS. 239
upon the soul, and sent forth another power, which we call
dri/xiovpyuv (that IS, the Creator of all things) ; and when this
power had arrived, and taken in hand the creation of the
world, it separated from matter as much power as from the
comminolinu' had contracted no vice and stain, and hence the
sun and moon were first formed ; but that which had con-
tracted some slight and moderate stain, this became the
stars and the expanse of heaven. Of the matter from which
the sun and the moon was separated, part was cast entirely
out of the world, and is that fire in which, indeed, there is the
power of burning, although in itself it is dark and void of
light, being closely similar to night. But in the rest of the
elements, both animal and vegetable, in those the divine
power is unequally mingled. And therefore the world was
made, and in it the sun and moon who preside over the
birth and death of things, by separating the divine virtue
from matter, and transmitting it to God.
Chap. iv.— The Mootis Increase and Wane— Tlie Manichcean
Trijiing respecting it— Their Dreams about Man and
Christ— Their Foolish System of Abstinence.
He ordained this, forsooth, to supply to the dr,fj,icvpyog, or
Creator, another power which might attract to the splendour
of the sun ; and the thing is manifest, as one might say,
even to a blind person. For the moon in its increase receives
the virtue which is separated from matter, and during the
time of its augmentation comes forth full of it. But when
it is full, in its wanings, it remits it to the sun, and tlie sun
goes back to God. And when it has done this, it waits
again to receive from another full moon a migration of the
soul to itself, and receiving this in the same way, it suffers
it to pass on to God. And this is its work continually,
and in every age. And in the sun some such image is
seen, as is the form of man. And matter ambitiously strove
to make man from itself by mingling together all its virtue,
so that it might have some portion of soul. But his form con-
tributed much to man's obtaining a greater share, and one

240 THE WRITINGS OF ALEXANDER.
beyond all other animals, in the divine virtue. For he is the
image of the divine virtue, but Christ is the intelligence. Who,
when He had at length come from the superior region, dis-
missed a \QTj great part of this virtue to God. And at length
being crucified, in this way He furnished knowledge, and
fitted the divine virtue to be crucified in matter. Because,
therefore, it is the Divine will and decree that matter should
perish, they abstain from those things which have life, and
feed upon vegetables, and everything which is void of sense.
They abstain also from marriage and the rites of Venus,
and the procreation of children, that virtue may not strike
its root deeper in matter by the succession of race ; nor do
they go abroad, seeking to purify themselves from the stain
which virtue has contracted from its admixture with matter.
Chap. v.— Tlie worsldp of the Sun and Moon tinder God—
Sup2Jort sought for the Manichceans in the Grecian
Fables— The authority of the Scriptures and Faith
despised hj the Manichxans.
These things are the principal of what they say and
think. And they honour very especially the sun and moon,
not as gods, but as the way by which it is possible to attain
unto God. But when the divine virtue has been entirely
separated off, they say that the exterior fire will fall, and
burn up both itself and all else that is left of matter. Those
of them who are better educated, and not unacquainted with
Greek literature, instruct us from their own resources.
From the ceremonies and mysteries, for instance : by
Baccluis, who was cut out from the womb, is signified that
the divine virtue is divided into matter by the Titans, as
they say ; from the poet's fable of the battle with the Giants,
is indicated that not even they were ignorant of the rebellion
of matter against God. I indeed will not deny, that these
things are not sufficient to lead away the minds of those
who receive words without examining them, since the de-
ception caused by discourse of this sort has drawn over to
itself some of those who have pursued the study of philosophy

ON THE TENETS OF THE MANICHJEANS. 241
with me; but in wliat manner I should approach the thing to
examine into it, I am at a loss indeed. For their hypotheses
do not proceed by any legitimate method, so that one might
institute an examination in accordance with these ; neither
are there any principles of demonstrations, so that we may
see what follows on these ; but theirs is the rare discovery
of those who are simply said to philosophize. These men,
taking to themselves the Old and New Scriptures, though
they lay it down that these are divinely inspired, draw their
own opinions from thence ; and then only think they are
refuted, when it happens that anything not in accordance
Anth these is said or done by them. And what to those
who philosophize after the manner of the Greeks, as respects
principles of demonstration, are intermediate propositions;
this, with them, is the voice of the prophets. But here,
all these things being eliminated, and since those matters,
which I before mentioned, are put forward without any
demonstration, and since it is necessary to give an answer
in a rational way, and not to put forward other things more
plausible, and which might prove more enticing, my attempt
is rather troublesome, and on this account the more ardu-
ous, because it is necessary to bring forward arguments of
a varied nature. For the more accurate arguments wiU
escape the observation of those who have been convinced
beforehand by these men without proof, if, when it comes to
persuasion, they fall into the same hands. For they imagine
that they proceed from like sources. There is, therefore,
need of much and great diligence, and truly of God, to be
the guide of our argument.
Chap. vi.— The two principles of the Manichmans— Them-
selves controverted— The Pythagorean opinion respecting
first principles— Good and evil contrary— The victory
on the side of good.
They lay down two principles, God and Matter. If he
(Manes) separates that which comes into being from that
which really exists, the supposition is not so faulty in this,
Q

212 THE WrJTINGS OF ALEXANDER.
that neither does matter create itself, nor does it admit two
contrary qualities, in being both active and passive ; nor,
again, are other such theories proposed concerning the
creative cause as it is not lawful to speak of. And yet
God does not stand in need of matter in order to make
things, since in His mind all things substantially exist, so
fur as the possibility of their coming into being is concerned.
But if, as he seems rather to mean, the unordered motion
of things really existent under Him is matter, first, then, he
unconsciously sets up another creative cause (and yet an evil
one), nor does he perceive what follows from this, namely,
that if it is necessary that God and matter should be sup-
posed, some other matter must be supposed to God ;
so that
to each of the creative causes there should be the subject
matter. Therefore, instead of two, he will be sho^^'n to give
us four first principles. Wonderful, too, is the distinction.
For if he thinks tliis to be God, which is good, and wishes to
conceive of something opposite to Him, why does he not, as
some of the Pythagoreans, set evil over against Him ? It is
more tolerable, indeed, that two principles should be spoken
of by them, the good and the evil, and that these are con-
tinually striving, but the good prevails. For if the evil
were to prevail, all things would perish. Wherefore matter,
by itself, is neither body, nor is it exactly incorporeal, nor
simply any particular thing ; but it is something indefinite,
which, by the addition of form, .comes to be defined ; as,
for instance, fire is a pyramid, air an octahedron, water an
eikosahedron, and earth a cube; how, then, is matter the
unordered motion of the elements ? By itself, indeed, it
does not subsist, for if it is motion, it is in that which is
moved ; but matter does not seem to be of such a nature,
but rather the first subject, and unorganized, from which
other things proceed. Since, therefore, matter is unordered
motion, was it always conjoined with that which is moved,
or was it ever separate from it ? For, if it were ever by
itself, it would not be in existence ; for there is no motion
without something moved. But if it was always in that
wliicli is moved, then, again, there will be two principles
—

Oy THE TENETS OF THE MANICHJEANS. 243
that which moves, and that which is moved. To Avhich of
these two, then, will it be granted that it subsist as a primary
cause alono; with God ?
Chap. vii.— Ifotion vindicated from the charge of irregularity—
Circular— Straight— Of generation and corruption—
Of alteration, and quality affecting sense.
There is added to the discourse an appendix quite
foreign to it, rh aranrov. For you may reasonably speak of
motion not existing. And what, also, is the matter of
motion? Is it straight or circular? Or does it take place
by a process of change, or by a process of generation and
corruption ? The circular motion, indeed, is so orderly and
composite, that it is ascribed to the order of all created
things; nor does this, in the Manichtean system, appear
worthy to be impugned, in Avhich move the sun and the
moon, whom alone, of the gods, they say that they venerate.
But as regards that which is straight : to this, also, there is
a bound when it reaches its own place. For that which is
earthly ceases entirely from motion, as soon as it has touched
the earth. And every animal and vegetable makes an end
of increasing when it has reached its limit. Therefore the
stoppage of these things would be more properly the death of
matter, than that endless death, which is, as it were, woven
for it by them. But the motion which arises by a process
of generation and corruption it is impossible to think of
as in harmony with this hypothesis, for, according to
them, matter is unbegotten. But if they ascribe to it the
motion of alteration, as they term it, and that by which
we suffer change by a quality affecting the sense (for this
seems to be the principal thing that they assert, since by
matter it comes to pass, as they say, that manners are
changed, and that vice arises in the soul), it is worth
while to consider how they come to say this. For in
altering, it will always begin from the beginning ;
and, pro-
ceeding onwards, it will reach the iniddle, and thus will it
attain unto the end. But when it has reached the end, it

24 1 THE
WrJTINGS OF ALEXANDER.
will not stand still, at least if alteration is its essence.
But it will again, by the same route, return to the begin-
ning, and from thence in like manner to the end ; nor will
it ever cease from doing this. As, for instance, if a and 7
suffer alteration, and the middle is |S, a by being changed,
will arrive at /3, and from thence will go on to 7. Again
returning from the extreme 7 to /3, it will at some time or
other arrive at a ; and this goes on continuously. As in
the change from black, the middle is dun, and the extreme,
white. Again, in the contrary direction, from white to dun,
and in like manner to black; and again from white the
change begins, and goes the same round.
Chap. viii.
—
Is matter wicked ?— Of God and matter.
Is matter, in respect of alteration, an evil cause ? It is
thus proved that it is not more evil than good. For let the
beginning of the change be from evil. Thus the change
is from this to good through that which is indifferent. But
let the alteration be from good. Again the beginning goes
on through that which is indifferent. Whether the motion
be to one extreme or to the other, the method is the same,
and this is abundantly set forth. All motion has to do with
quantity ; but quality is the guide in virtue and vice. Now
we know that these two are generically distinguished. But
are God and matter alone principles, or does there remain
anything else Avhich is the mean between these two ? For
if there is nothing, these things remain unintermingled one
with another. And it is well said, that if the extremes are
intermingled, there is a necessity for some thing inter-
mediate to connect them. But if something else exists, it
is necessary that that something be either body or incor-
poreal, and thus a third adventitious principle makes its
appearance. First, therefore, if we suppose God and matter
to be both entirely incorporeal, so that neither is in the
other, except as the science of gi-ammar is in the soul ; to
understand this of God and matter is absurd. But if, as in
a vacuum, as some say, the vacuum is surrounded by this

ON THE TENETS OF THE MANICHJEANS. 245
universe ; the other, again, is without substance, for the
substance of a vacuum is nothing. But if as accidents, first,
indeed, this is impossible ; for the thing that wants sub-
stance cannot be in any place ; for substance is, as it
were, the vehicle underlying the accident. But if both are
bodies, it is necessary for both to be either heavy or light,
or middle ; or one heavy, and another light, or intermediate.
If, then, both are heavy, it is plainly necessary that these
should be the same, both among light things and those
things which are of the middle sort ; or if they alternate,
the one will be altogether separate from the other. For
that which is heavy has one place, and that which is middle
another, and the light another. To one belongs the superior,
to the other the inferior, and to the third the middle. Now
in every spherical figure the inferior part is the middle ;
from this to all the higher parts, even to the topmost super-
ficies, the distance is every way equal, and, again, all heavy
bodies are borne from all sides to it. Wherefore, also, it
occurs to me to laugh when I hear that matter moving with-
out order (for this belongs to it by nature), came to the region
of God, or to light and brightness, and sucli-like. But if one
be body, and the other incorporeal, first, indeed, that which
is body is alone capable of motion. And then if they are
not intermingled, each is separate from the other according
to its proper nature. But if one be mixed up with the otlier,
they will be either mind or soul or accident. For so only it
happens that things incorporeal are mixed up with bodies.
CiiAP. IX. Tlie ridiculous fancies of the Mcmichccans ahoiif
the motion of matter towards God—God the Author of
the rebellion of matter in the Manichcean sense—The
longing of matter for light and brightness good—
Divine good none the less for being communicated.
But in what manner, and from what cause, was mattei-
brought to the region of God ? for to it by nature belongs
the lower place and darkness, as they say ; and tlie upper
region and light is contrary to its nature. Wherefore
for

24G THE WRITINGS OF ALEXANDER.
there is tlien attributed to it a supernatural motion ; and
sometliing of the same sort happens to it, as if a man were
to throw a stone or a lump of earth upwards ; in this way,
the thing being raised a little by the force of the person
throwing, when it has reached the upper regions, falls back
again into the same place. Who, then, hath raised matter to
the upper region ? Of itself, indeed, and from itself, it would
not be moved by that motion which belongs to it. It is
necessary, then, that some force should be ap})lied to it for it
to be borne aloft, as with the stone and the lump of earth.
But they leave nothing else to it but God. It is manifest,
therefore, Avliat follows from their argument. That God,
according to them, by force and necessity, raised matter
aloft to Himself. But if matter be evil, its desires are
altogether evil. Now the desire of evil is evil, but the
desire of good is altogether good. Since, then, matter
has desired brightness and light, its desire is not a bad
one ; just as it is not bad for a man living in vice, afterwards
to come to desire virtue. On the contrary, he is
not guiltless who, being good, comes to desire what is
evil. As if any one should say that God desires the evils
which are attaching to matter. Eor the good things of God
are not to be so esteemed as great wealth and large estates,
and a large quantity of gold, a lesser portion of whicli
remain with the owner, if one effect a transfer of them to
another. But if an image of these things must be formed
in the mind, I think one would adduce as examples wisdom
and the sciences. As, therefore, neither wisdom suffers
diminution nor science, and he who is endowed with these
experiences no loss if another be made partaker of them
so, in the same way, it is contrary to reason to think that
God grudges matter the desire of wliat is good ; if, indeed,
with them we allow that it desires it.
;

Oy THE TENETS OF THE MANICIIJEANS. 247
Chap. X.— The mythology respecting the gods— The dogmas of
the Manichmans resemble this : The Homeric cdlegory
of the battle of the gods—Envy and emulation existing
in God according to the Manichcean opinion— Tliese
vices are to be found in no good man, and are to be
accounted disgraceful.
Moreover, they far surpass the mythologists in fables,
those, namely, who either make Coelus suffer mutilation, or
icily tell of the plots laid for Saturn by his son, in order that
that son might attain the sovereignty ; or those again who
make Saturn devour his sons, and to have been cheated of his
purpose by the image of a stone that was presented to him.
For how are these things which they put forward dissimilar
to those? When they speak openly of the war between
God and matter, and say not these things either in a
mythological sense, as Homer in the Iliad ;^ when he
makes Jupiter to rejoice in the strife and war of the gods
with each other, thus obscurely signifying that the world
is formed of unequal elements, fitted one into another,
and either conquering or submitting to a conqueror. And
this has been advanced by me, because I know that people
of this sort, when they are at a loss for demonstration,
bring together from all sides passages from poems, and
seek from them a support for their own opinions. Which
would not be the case with them if they had only read
what they fell in with with some reflection. But when all
evil is banished from the compaUy of the gods, surely
emulation and envy ought especially to have been got rid
of. Yet these men leave these things with God, when they
say that God formed designs against matter, because it felt
a desire for good. But with which of those things which
God possessed could He have Avished to take vengeance on
matter? In truth, I think it to be more accurate doctrine to
say that God is of a simple nature, than what they advance.
Nor, indeed, as in the other things, is the enunciation of this
1 lloui. II. XX. 23-54.

248 THE WRITINGS OF ALEXANDER.
fancy easy. For neitlier is it possible to demonstrate it
simply and with words merely, but with much instruction
and labour. But we all know this, that anger and rage, and
the desire of revenge upon matter, are passions in him
who is so agitated. And of such a sort, indeed, as it could
never happen to a good man to be harassed by them, much
less then can it be that they are connected with the Absolute
Good,
Chap. xi.— The transmitted virtue of the Manichceans— Tlte,
virtues of matter mixed vnth equal or less amount of evil.
To other things, therefore, our discourse has come round
about again. For, because they say that God sent virtue
into matter, it is worth our while to consider whether this
virtue, so far as it pertains to good, in respect of God is
less, or whether it is on equal terms with Him. For if it is
less, what is the cause ? For the things which are with God
admit of no fellowship with matter. But good alone is the
characteristic of God, and evil alone of matter. But if it
is on equal terms with Him, what is the reason that He, as a
king, issues His commands, and it involuntarily undertakes
this labour ? Moreover, with regard to matter, it shall be,
inquired whether, with respect to evil, the virtues are alike
or less. For if they are less, they are altogether of less
evil. By fellowship therefore with the good it is that
they become so. For there being two evils, the less has
plainly by its fellowship with the good attained to be what
it is. But they leave nothing good around matter. Again,
therefore, another question arises. For if some otlier virtue,
in respect of evil, excels the matter which is prevailing, it
becomes itself the presiding principle. For that which is
more evil will hold the sway in its own dominiun.

ox THE TENETS OF THE MANICH^ANS. 249
Chap. xii. — The destnicfion of evil hj the immission of
virtue rejected ; because from it arises no diminution
of evil—Zends opinion discarded, that the world will
he burnt up by fire from the sun.
But that God sent virtue into matter is asserted without
any proof, and it altogether wants probability. Yet it is
right that this should have its own explanation. The
reason of this they assert, indeed, to be that there might be
no more evil, but that all things should become good. It
was necessary for virtue to be intermingled with evil, after
the manner of the athletes, who, clasped in a firm embrace,
overcome their adversaries, in order that, by conquering
evil, it might make it to cease to exist. But I think it
far more dignified and worthy of the excellence of God,
at the first conception of things existent, to have abolished
matter. But I think they could not allow this, because
that something evil is found existing, which they call
matter. But it is not any the more possible that things
should cease to be such as they are, in order that one should
admit that some things are changed into that which is worse.
And it is necessary that there should be some perception of
this, because these present things have in some manner or
other suffered diminution, in order that we might have
better hopes for the future. For well has it been answered
to the opinion of Zeno of Citium, who thus argued that the
world would be destroyed by fire :
" Everything which has
anything to «burn will not cease from burning until it has
consumed the whole ; and the sun is a fire, and will it not
burn what it has ?" Whence he made out, as he imagined,
that the universe would be destroyed by fire. But to
him a facetious fellow is reported to have said, " But I indeed
yesterday, and the year before, and a long time ago,
have seen, and now in like manner do I see, that no injury
has been experienced by the sun ; and it is reasonable that
this should happen in time and by degrees, so that we may
believe that at some time or other the whole will be burnt up.
And to the doctrine of Manicha;-us, although it rests upon no

2'>0 THE WAITINGS OF ALEXANDER.
jtroof, I think that the same answer is apposite, namely,
that there lias been no diminution in the present condition
of things, but what was before in the time of the first
man, when brother killed brother, even now continues to be
the same wars, and more diverse desires. Noav it would be
reasonable that these things, if they did not altogether
cease, should at least be diminished, if we are to imagine
that they are at some time to cease. But while the same
things come from them, what is our expectation of them for
the future ?
Chap. xiii.— Fvil hy no means found in the stars and
constellations— All the evils of life vain in the
Manicha^an opinion, which bring on the extinction
of life; their fancy having been above explained
concerning the transportation of soids from the moon
to the sun.
But what things does he call evil ? As for the sun and
moon, indeed, there is nothing lacking ; but with respect
to the heavens and the stars, whether he says that there is
some such thing, and what it is, it is right that we should
next in order examine. But irregularity is according to
them evil, and unordered motion, but these things are al-
ways the same, and in the same manner ; nor will any one
have to blame any of the planets for venturing to delay at
any time in the zodiac beyond the fixed jDeriod ; nor again
any of the fixed stars, as if it did not abide in the same
seat and position, and did not by circumvolution revolve
equally around the world, moving as it were one step backward
in a hundred years. But on the earth, if he accuses
the roughness of some spots, or if pilots are offended at the
storms on the sea ; first, indeed, as they think, these things
have a share of good in them. For should nothing ger-
]ninate upon earth, all the animals must presently perish.
But this result will send on much of the virtue which is
intermingled with matter to God, and there will be a
necessity for many moons, to accommodate the great miilti-
;

O.V THE TENETS OF THE MANICH^ANS. 251
tude that suddenly approaclies. And the same language
they hold with respect to the sea. For it is a piece of unlocked
for luck to perish, in order that those things which
perish may pursue the road which leads most quickly
to God. And the wars which are upon the earth, and
the famines, and every thing which tends to the destruction
of life, are held in very great honour by them. For every
thing which is the cause of good is to be had in honour.
But these things are the cause of good, because of the
destruction which accompanies them, if they transmit to
God the virtue which is separated from those who perish.
Chap XIV.—Noxious animals worsliippcd hy the Egyptians—
Man hy arts an evil-doer— Liist and injustice corrected
lay laws and discipline— Contingent and necessary
things in vjhich there is no stain.
And, as it seems, we have been ignorant that the
Egyptians rightly worship the crocodile and the lion and
the wolf, because these animals being stronger than the
others devour their prey, and entirely destroy it ;
the eagle
also and the hawk, because they slaughter the weaker
animals both in the air and upon the earth. But perhaps
also, according to them, man is for this reason held in
especial honour, because most of all, by his subtle inven-
tions and arts, he is wont to subdue most of the animals.
And lest he himself should have no portion in this good,
he becomes the food of others. Again, therefore, those
generations are, in their opinion, absurd, which from a
small and common seed produce what is great ; and it is
much more becoming, as they think, that these should be
destroyed by God, in order that the divine virtue may be
quickly liberated from the troubles incident to living in this
world. But what shall we say with respect to lust, and in-
justice, and things of this sort, Manichaeus will ask. Surely
against these things discipline and law come to the rescue.
Discipline, indeed, using carefu.1 forethought that nothing of
this sort may have place amongst men ; but law inflicting

252 THE WRITINGS OF ALEXANDER.
pimishnicnt upon any one wlio lias been cauglit in the
commission of anything unjust. But, tlien, why should it
be imputed to the earth as a fault, if the husbandman
has neglected to sul)due it ? because the sovereignty of
God, which is according to right, suffers diminution, when
some parts of it are productive of fruits, and others not
so ; or when it has happened that when the wdnds are
sweeping, according to another cause, some derive benefit
therefrom, whilst others against their will have to sustain
injuries ? Surely they must necessarily be ignorant of the
character of the things that are contingent, and of those
that are necessary. For they would not else thus account
such things as prodigies.
Chap xy.—TJic lust and desire of sentient things-—Demons—
Animals sentient— so also the sun and the moon and
stars— Tlie Platonic doctrine, not the Christian.
Whence, then, come pleasure and desire ? For these are
the principal evils that they talk of and hate. Nor does
matter appear to be anything else. That these things,
indeed, only belong to animals which are endowed with
sense, and that nothing else but that which has sense per-
ceives desire and pleasure is manifest. For what perception
of pleasure and pain is there in a plant ? What
in the earth, w^ater, or air ? And the demons, if indeed
they are living beings endowed with sense, for this reason,
perhaps, are delighted with what has been instituted in
regard to sacrifices, and take it ill when these are wanting
to them ; but nothing of this sort can be imagined with
respect to God. Therefore those who say, "Why are
animals affected by pleasure and pain ? " should first make
the complaint, " Why are these animals endowed with
sense, or why do they stand in need of food ? " For if
animals w'ere immortal, they would have been set free
from corruption and increase ; such as the sun and moon
and stars, although they are endowed with sense. They
are, liowcver, beyond the power of these, and of sucli a

ox THE TENETS OF THE MANICHjEANS. 2.53
complaint. But man, being able to perceive and to judge,
and being potentially wise (for lie has the power to become
so), when he has received what is peculiar to himself, treads
it under foot.
Chap. xvi.—Because some are laise, nothing prevents others
from heing so— Virtue is to he acq^dred hy diligence
and study—By a sounder philosophy men are to he
carried onwards to the good— The common study oj
virtue has hy Christ heen opened upt to all.
In general, it is worth while to inquire of these men, " Is
it possible for no man to become good, or is it in the power
of any one ? " For if no man is wise, what of Manichseus
himself ? I pass over the fact that he not only calls others
good, but he also says that they are able to make others
such. But if one individual is entirely good, what prevents
all from becoming good ? For what is possible for one is
possible also for all. And by the means by which one has
become virtuous, by the same all may become so, unless
they assert that the larger share of this virtue is inter-
cepted by such. Again, therefore, first, What necessity is
there for labour in submitting to discipline (for even whilst
sleeping we may become virtuous), or what cause is there
for these men rousing their hearers to hopes of good ?
For even though wallowing in the mire with harlots, they
can obtain their proper good. But if discipline, and better
instruction and diligence in acquiring virtue, make a man
to become virtuous, let aU become so, and that oft-repeated
phrase of theirs, the unordered motion of matter, is made void.
But it would be much better for them to say that wisdom is
an instrument given by God to man, in order that by bring-
in

254 THE WEITIN-GS OF ALEXANDER.
would be great hopes that one day evils will cease, when
all men have become wise. And this it seems to me that
Jesus took into consideration ; and in order that husbandmen,
carpenters, builders, and other artisans, might not be
driven away from good. He convened a common council of
them altogether, and by simple and easy conversations He
both raised them to a sense of God, and brought them to
desire what was good.
Chap. xvii.— The Manichccan idea of mrtite in matter
scouted— If one virtue has been created immaterial,
the rest are also immaterial— Material 'virtue an
exploded notion.
Moreover, how do they say, did God send divine virtue
into matter ? For if it always was, and neither is God
to be understood as existing prior to it, nor matter either,
then again, according to Manichteus, there are three first
principles. Perhaps also, a little further on, there will
appear to be many more. But if it be adventitious, and
something which has come into existence afterwards, how
is it void of matter ? And if they make it to be a part of
God, first, indeed, by this conception, they assert that God
is composite and corporeal. But this is absurd, and im-
possible. And if He fashioned it, and is without matter, I
wonder that they have not considered, neither the man
himself, nor his disciples, that if (as the orthodox say, the
things that come next in order, subsist while God remains)
God created this virtue of His own freewill, how is it
that He is not the author of all other things that are
made without the necessity of any pre-existent matter?
The consequences, in truth, of this opinion are evidently
absurd; but what does follow is put down next in
order. Was it, tlien, the nature of this virtue to dif-
fuse itself into matter ? If it was contrary to its nature,
in what manner is it intermingled Avith it ? But if this
was in accordance with its nature, it was altogether surely
and always with matter. But if this be so, how is it that

ON THE TENETS OF THE 2IANICHJSANS. 255
they call matter evil, which, from the beginning, was inter-
mingled with the divine virtue ? In what manner, too, will
it be destroyed, the divine virtue which was mingled with
it at some time or other seceding to itself ? For that it
preserves safely what is good, and likely to be productive of
some other good to those to whom it is present, is more
reasonable than that it should bring destruction or some
other evil upon them.
Chap, xviii.—Dissohdion and inherence according to the
Manichoeans— This is ivell put, ad hominem, with
respect to 3Iancs, who is himself in matter. '
This then is the wise assertion which is made by them
—namely, that as we see that the body perishes when the
soul is separated from it, so also, when virtue has left
matter, that which is left, which is matter, will be dissolved
and perish. First, indeed, they do not perceive that nothing
existent can be destroyed into a non-existent. For that
which is non-existent does not exist. But when bodies
are disintegrated, and experience a change, a dissolution of
them takes place; so that a part of them goes to earth, a part
to air, and a part to something else. Besides, they do not
remember that their doctrine is, that matter is unordered
motion. But that which moves of itself, and of which motion
is the essence, and not a thing accidentally belonging to it
—how is it reasonable to say that w^hen virtue departs, that
which was, even before virtue descended into it, should
cease to be ? Nor do they see the difference, that every
body which is devoid of soul is immovable. For plants
also have a vegetable soul. But motion itself, and yet unordered
motion, they assert to be the essence of matter. But
it were better, that just as in a lyre which sounds out of
tune, by the addition of harmony, everything is brought into
concord ; so the divine virtue when intermixed with that
unordered motion, which, according to them, is matter,
should add a certain order to it in the place of its innate
disorder, and should always add it suitably to the divine

256 THE WRITINGS OF ALEXANDER.
time. YoT I ask, how was it that Manichgeus himself
became fitted to treat of these matters, and when at
length did he enunciate them ? For they allow that he
himself was an admixture of matter, and of the virtue
received into it. Wliether therefore being so, he said these
things in unordered motion, surely the opinion is faulty ; or
whether he said them by means of the divine virtue, the
dogma is dubious and uncertain ; for on the one side, that
of the divine virtue, he participates in the truth ;
whilst on
the side of unordered motion, he is a partaker in the other
part, and changes to falsehood.
Chap. xix.— Tlie second virtue of the Manichceans heset with
the former, and with neiv absurdities— Virtue, active
and passive, the fashioner of matter, and concrete with
it— Bodies divided hy Ma.nichccus into three parts.
But if it had been said that divine virtue both hath
adorned and does adorn matter, it would have been far more
wisely said, and in a manner more conducing to conciliate
faith in the doctrine and discourses of Manichseus. But
God hath sent down another virtue. What has been already
said with respect to the former virtue, may be equally
said with respect to this, and all the absurdities which
follow on the teaching about their first virtue, the same may
be brought forward in the present case. But another, who
will tolerate ? For why did not God send some one virtue
which could effect every thing ? If the human mind is so
various towards all things, so that the same man is endowed
with a knowledge of geometry, of astronomy, of the carpen-
ter's art, and the like, is it then impossible for God to find
one such virtue which should be sufficient for him in all
respects, so as not to stand in need of a first and second ?
And why has one virtue the force rather of a creator, and
another that of th& patient and recipient, so as to be well
fitted for admixture with matter. For I do not again see
here the cause of good order, and of that excess which is
contrary to it. If it was evil, it was not in the house of

ON THE TENETS OF THE MANICHuEANS. 257
God. For since God is the only good, and matter the only-
evil, we must necessarily say that the other things are of a
middle nature, and placed as it were in the middle. But
there is found to be a different framer of those things which
are of a middle nature, when they say that one cause is
creative, and another admixed with matter ? Perhaps,
therefore, it is that primary antecedent cause which more
recent writers speak of in the book -rsp/' rSv dia

258 THE WRITINGS OF ALEXANDER.
but the sun and moon are what was created by the divine
virtue, then what is intermixed with all things is the sun
and moon ; and each of the stars is the sun and moon, and
each individual animal of those who live on land, and of
fowls, and of creatures amphibious. But this, not even
those who exhibit juggling tricks would admit, as, I think,
is evident to every one.
Chap. xxi.—Some portions of the virtue have good in them,
others more good—In the sun and the raoon it is in-
corrupt, in other things depraved.—An improbable
opinion.
But if any one were to apply his mind to what follows,
the road would not appear to be plain and straightforward,
but more arduous even than that which has been passed.
For they say that the sun and moon have contracted no
stain from their admixture with matter. And now they
cannot say how other things have become deteriorated
contrary to their own proper nature. For if, when it
was absolute and by itself, the divine virtue was so
constituted that one portion of it was good, and another
had a greater amount of goodness in it, according to
the old tale of the centaurs, who as far as the breast were
men, and in the lower part horses, which are both good
animals, but the man is the better of the two ; so also, in
the divine virtue, it is to be understood that the one portion
of it is the better and the more excellent, and the other will
occupy the second and inferior place. And in the same
way, with respect to matter, the one portion possesses, as it
were, an excess of evil ; while others again are different, and
about that other the language will be different.^ For it is
possible to conceive that from the beginning the sun and
moon, by a more skilful and prudent judgment, chose for
themselves the parts of matter that were less evil for the
purposes of admixture, that they might remain in their own
^ This passage and the following sentences are corrupt. Possibly
something is wanting.
—
Tr.

ON THE TENETS OF THE MANICH^ANS. 259
perfection and virtue ; but in the lapse of time, when the
evils lost their force and became old, they brought out so
much of the excess in the good, while the rest of its parts
fell away, not, indeed, without foresight, and yet not with
the same foresight, did each object share according to its
quantity in the evil that was in matter. But since, with
respect to this virtue, nothing of a different kind is asserted
by them, but it is to be understood throughout to be
alilce and of the same nature, their argument is im-
probable ; because in the admixture part remains pure
and incorrupt, while the other has contracted some share
of evil.
Chap. xxii.— The, light of the moon from the sun— Tlie
inconvenience of the opinion that souls are received in
it—The tvjo deluges of the Greehs.
Now, they say that the sun and the moon having by
degrees separated the divine virtue from matter, transmit it
to God. But if they had only to a slight degree frequented
the schools of the astronomers, it would not have happened
to them to fall into these fancies, nor would they have been
ignorant that the moon, which, according to the opinion of
some, is itself without light, receives its light from the sun,
and that its configurations are just in proportion to its distance
from the sun, and that it is then full moon when
it is distant from the sun one hundred and eighty degrees.
It is in conjunction when it is in the same degree with the
sun. Then, is it not wonderful how it comes to pass that
there should be so many souls, and from such diverse
creatures ? For there is the soul of the world itself, and of
the animals, of plants, of nymphs, and demons, and amongst
these are distinguished by appearance those of fowls, of
land animals, and animals amphibious ; but in the moon
one like body is always seen by us. And what of the con-
tinuity of this body ? When the moon is half-full, it appears
a semicu'cle, and when it is in its third quarter, the same again.
How then, and with what figure, are they assumed into the

200 THE WRITINGS OF ALEXANDER.
moon ? For if it be light as fire, it is probable that they
would not only ascend as far as the moon, but even higher,
continually ; but if it be heavy, it would not be possible for
them at all to reach the moon. And what is the reason
that that which first arrives at the moon is not immediately
transmitted to the sun, but waits for the full moon until the
rest of the souls arrive ? AVhen then the moon, from having
been full, decreases, where does the virtue remain during
that time ? until the moon, wliich has been emptied of the
former souls, just as a desolated city, shall receive again a
fresh colony. For a treasure-house should have been marked
out in some part of the earth, or of the clouds, or in some
other place, where the congregated souls might stand ready
for emigi'ation to the moon. But, again, a second question
arises. What then is the cause that it is not full immedi-
ately ? or why does it again wait fifteen days ? Nor is
this less to be wondered at than that which has been said,
that never within the memory of man has the moon become
full after the fifteen days. ISTay, not even in the time of the
deluge of Deucalion, nor in that of Phoroneus, when all
tilings, so to speak, which were upon the face of the earth
perished, and it happened that a great quantity of virtue was
separated from matter. And, besides these things, one must
consider the productiveness of generations, and their barren-
ness, and also the destruction of them; and since these
things do not happen in order, neither ought the order of
the full moon, nor the times of the waning moon, to be so
carefully observed.
Chap, xxiii.— The image of matter in the sun, after u-hich man
is formed— Trifling fancies— It is a mere fancy, too,
that man is formed from matter—Man is either a
composite being, or a soul, or mind and understanding.
jSTeither is this to be regarded with slight attention. For
if the divine virtue which is in matter be infinite, those
things cannot diminish it which tlie sun and moon fashion.
For that which remains from that finite thing wliich has

ON THE TENETS OF THE MANICH^ANS. 261
been assumed is infinite. But if it is finite, it would be
perceived by the senses in intervals proportionate to the
amount of its virtue that had been subtracted from the
world. But all things remain as they were. Now what
understanding do these things not transcend in their in-
credibleness, when they assert that man was created and
formed after the image of matter that is seen in the sun ?
For images are the forms of their archetypes. But if they
include man's image in the sun, where is the exemplar after
which his image is formed ? For, indeed, they are not going
to say that man is really man, or divine virtue; for this,
indeed, they mix up wdth matter, and they say that the
image is seen in the sun, which, as they think, was formed
afterwards from the secretion of matter. Neither can they
bring forward the creative cause of all things, for this they
say was sent to preserve safety to the divine vhtue ;
so that,
in their opinion, this must be altogether ascribed to the sun ;
for this reason, doubtless, that it happens by his arrival
and presence that the sun and moon are separated from
matter.
Moreover, they assert that the image is seen in the sun ;
but they say that matter fashioned man. In what manner,
and by what means ? For it is not possible that this should
fashion him. For besides that, thus according to them,
man is the empty form of an empty form, and having no
real existence, it has not as yet been possible to conceive
how man can be the product of matter. For the use of
reason and sense belongs not to that matter which they
assume. Now what, according to them, is man ? Is he
a mixture of soul and body ? Or another thing, or that
which is superior to the entire soul, the mind ? But if he
is mind, how can the more perfect and the better part be
the product of that which .
is w^orse ; or if he be soul (for
this they say is divine virtue), how can they, when they
have taken away from God the divine virtue, subject this
to the creating workmanship of matter ? But if they leave
to him body alone, let them remember again that it is by
itself immovable, and that they say that the essence of

2G2 THE WRITINGS OF ALEXANDER.
matter is motion. Neither do they think tliat any thing of
itself, and its own genius, is attracted to matter. Nor is it
reasonable to lay it down, that what is composed of these
things is the product of this. To think, indeed, that that
which is fashioned by any one is inferior to its fashioner
seems to be beyond controversy. For thus the world is
inferior to its Creator or Fashioner, and the works of art
inferior to the artificer. If then man be the product of
matter, he must surely be inferior to it. Now, men leave
nothing inferior to matter; and it is not reasonable that
the divine virtue should be commingled with matter, and
with that which is inferior to it. But the things which
they assert out of indulgence, as it were, and by way
of dispensation, these they do not seem to understand.
For what is the reason of their thinking that matter has
bound the image of God to the substance of man ? Or,
why is not the image sufficient, as in a mirror, that man
should appear ? Or, as the sun himself is sufficient for the
origination and destruction of all things that are made, hath
he imitated an image in the work of their creation ? With
which of those things which he possessed ? Was it with the
divine virtue wdiich was mingled with it, so that the divine
virtue shoidd have the office of an instrument in respect
of matter ? Is it by unordered motion that he will thus
give matter a form ? But all like things, in exquisite and
accurate order, l^y imitating, attain their end. For they do
not suppose that a house, or a ship, or any other product of
art, is effected by disorder ; nor a statue which art has
fashioned to imitate man.
Chap. xxiv.— Christ is 7nincl, according to the Manichccans—
What is He in the vieto of the Church ?—Incon-
gruity in their idea of Christ— That He suffered only
in appearance, a dream of the Manichccans—Nothing
is attributed to the Word hy way of fiction.
Christ, too, they do not acknowledge ; yet they speak of
Christ, but they take some other element, and giving to the

ox THE TENETS OF THE MANICHjEANS. 2G3
Word, designating His sacred person, some other significa-
tion than that in which it is rightly received, they say that
He is mind. But if, when they speak of Him as that
which is known, and that which knows, and wisdom as
having the same meaning, they are found to agree with those
things which the Church doctors say of Him, how comes it
then that they reject all that is called ancient history ?
But let us see whether they make Him to be something
adventitious and new, and which has come on from with-
out, and by accident, as the opinion of some is. For they
who hold this opinion say, as seems very plausible, that
about the seventh year, when the powers of perception
became distinct. He made His entrance into the body. But
if Christ be mind, as they imagine, then will He be both
Christ and not Christ. For before that mind and sense
entered, He was not. But if Christ, as they will have it,
be mind, then into Him already existing does the mind
make its entrance, and thus, again, according to their opinion,
will it be mind. Christ, therefore, is and is not at the same
time. But if, according to the more approved sect of them,
mind is all things which are, since they assume matter to
be not produced, and coeval so to speak with God, this first
mind and matter they hold to be Christ; if, indeed, Christ be
the mind, Avhich is all things, and matter is one of those
things which are, and is itself not produced.
They say it was by way of appearance, and in this
manner, that the divine virtue in matter was affixed to the
cross ; and that He HimseK did not undergo this punish-
ment, since it was impossible that He should suffer this;
which assertion Manichoeus himself has taken in hand to
teach in a book written upon the subject, that the divine
virtue was enclosed in matter, and again departs from it.
The mode of this they invent. That it should be said,
indeed, in the doctrine of the Church, that He gave Him-
self up for the remission of sins obtains credit from the
vulgar, and appears likewise in the Greek histories, which
say that some " surrendered themselves to death in order to
ensure safety to their countrymen." And of this doctrine

2G4 THE WRITINGS OF ALEXANDER,
the Jewish history has an example, which prepares the son
of Abraham as a sacrifice to God.^ But to subject Christ to
His passion merely for the sake of display, betrays great
ignorance, for the Word is God's representative, to teach and
inform us of actual verities.
Chap. xxv.— The Manichccan abstinence from living things
ridiculous— Tlieir madness in ahhorring marriage—
The mythology of the giants— Too allegorical an
exposition.
They abstain also from living things. If, indeed, the
reason of their abstinence were other than it is, it ought
not to be too curiously investigated. But if they do so
for this reason, that the divine virtue is more or less
absent or present to them, this their meaning is ridiculous.
For if plants be more material, how is it in accordance with
reason to use that which is inferior for food and susten-
ance ? or, if there be more of the divine virtue in them,
how are things of this sort useful as food, when the soid's
faculty of nourishing and making increase is more cor-
poreal ? Now in that they abstain from marriage and
the rites of Venus, fearing lest by the succession of the
race the divine virtue should dwell more in matter, I
wonder how in thinking so they allow of themselves ? For
if neither the providence of God suffices, both by genera-
tions and by those things which are always and in the
same manner existent, to separate off the divine virtue from
matter, what can the cunning and subtlety of Manichaeus
effect for that purpose ? For assuredly by no giant's co-
operation does assistance come to God, in order by the
removal of generations to make the retreat of the divine
virtue from matter quick and speedy. But what the poets
say about the giants is manifestly a fable. For those who lay
it down about these, bring forward such matters in allegories,
by a species of fable hiding the majesty of their discourse
as, for instance, when the Jewish history relates that angels
^ Gen. xxii. 1.
;

ON THE TENETS OF THE MANICTLEANS. 265
came down to holcP intercourse with the daughters of men;
for this saying signifies that the nutritive powers of the
soul descended from heaven to earth. But the poets who
say that they, when they had emerged in full armour from
the earth, perished immediately after they stirred up rebellion
against the gods, in order that they might insinuate the frail
and quickly-perishing constitution of the body, adorn theb
poetry in this way for the sake of refreshing the soul by
the strangeness of the occurrence. But these, understanding
nothing of all this, wheresoever they can get hold of a paralogism,
from whatsoever quarter it comes, greedily seize on
it as a God-send, and strive with aU their arts to overturn
truth by any means.
Chap. xxyi.—The much talked of fire of the Manichceans—
That fire matter itself.
That fire, endowed indeed with the power of burning, yet
possessing no light, which is outside the world, in what
region has it place ? For if it is in the w^orld, why does the
w^orld hitherto continue safe ? For if at some time or other
it is to destroy it, by approaching it, now also it is conjoined
with it. But if it be apart from it, as it were on high in its
own region, what will hereafter happen to make it descend
upon the w^orld ? Or in wliat way will it leave its own
place, and by what necessity and violence ? And what sub-
stance of fire can be conceived without fuel, and how can
what is moist serve as fuel to it, unless what is rather
physiologically said about this does not fall within the pro-
vince of our present disquisition ? But this is quite mani-
fest from what has been said. For the fire existing outside
the world is just that which they call matter, since the sun
and the moon, being the purest of the pure, by their divine
virtue, are separate and distinct from that fire, no part of them
being left in it. This fire is matter itself, absolutely and
per se, entu-ely removed from all admixture with the divine
virtue. Wherefore when the world has been emptied of all
^ Gen. vi. 2.

266 THE WRITINGS OF ALEXANDER.
the divine virtue which is opposed to it, aud again a fire of
this sort shall be left remaining, how then shall the fire
either destroy any thing, or be consumed by it ? For, from
that which is like, I do not see in what way corru]3tion is to
take place. For what matter will become when the divine
virtue has been separated from it, this it was before that
the divine virtue was commingled -^ath it. If indeed
matter is to perish when it is bereft of the divine virtue,
w^hy did it not perish before it came in contact with the
divine virtue, or any creative energy ? Was it in order that
matter might successively perish, and do this ad infinitum ?
And what is the use of this ? For that which had not
place from the first volition, how shall this have place from
one following ? or what reason is there for God to put off
things which, not even in the case of a man, appears to be
well ? For as recrards those who deliberate about what is
impossible, this is said to happen to them, that they do not
wish for that which is possible. But if nothing else, they
speak of God transcending substance, and bring Him forward
as some new material, and that not such as intelligent men
always think to be joined with Him, but that which investi-
gation discovers either to be not existing at all, or to be the
extreme of all things, and which can with difficulty be con-
ceived of by the human mind. For this fire, devoid of light,
is it of more force than matter, which is to be left desolate
by divine virtue, or is it of less ? And if it is of less, how
will it overcome that which is of more ? but if it is of more,
it wi\l be able to bring it back to itself, being of the same
nature ; yet will it not destroy it, as neither does the Nile
swallow up the streams that are divided off from it.

PETER, BISHOP OF ALEXANDRIA.

PETER, BISHOP OF ALEXANDRIA, AND MARTYR.
HISTOEICAL NOTICE.
[From Gallandi.]
lUSEBIUS alone, of the more ancient writers,
speaks in terms of the highest praise of Peter,
Bishop of Alexandria. He was, says he, a
divine bishop, both for the sanctity of his life,
and also for his diligent study and knowledge of the Holy
Scriptures : Ss/bi^ J-Tr/ffxoTwi' yjniiia^ j3!ou ri zai dpsrljg svsza xa!
TYjg raiv ispuv hoyuv auvaffxrjffiojg ;^ and in another place he styles
him " that excellent doctor of the Christian religion," who,
indeed, during the whole period of his episcopate, which
he held for twelve years, obtained for himself the highest
renown. He obtained the bishopric of Alexandria next in
succession to Theonas. He governed that church about
three years before the persecution broke out : -rrph rov diajy/Mv
Tpidiv ovd' oXoig yjyTjffd/J^S'^og rrig 'E.zn'kriSiag ; the rest of his time
he spent in the exercise of a closer discipline over himself,
yet did he not in the meanwhile neglect to provide for the
common interests of the Church. In the ninth year of
the persecution he was beheaded, and gained the crown of
martyrdom. So far we have the account of Eusebius, whom
DodwelP proves to have accurately distributed the years
of Peter's episcopate. After Peter had spent twelve years
as bishop, and in the ninth year of the persecution which
broke out under Maximin, he was beheaded ; so that his
martyrdom faUs in the year of our Lord 311—as the
^ Eusebms, Hint. EccL, lib. ix. cap. 6 ; lib. viii. cap. 13 ; lib. vii. cap.
32, towards the end.
2 Dodwell, Dissert, Sing. ad. Pears., cap. 6, sec. 21, p. 74.

270 THE WRITINGS OF PETER,
Egyptians reckon on the 29th day of the month Athyr,
which answers to our 25th of November, as Lequien/ after
Eenaudot,^ has observed.
St Peter wrote in the fourth year of the persecution,
A.D. 306, some Canons Penitential with reference to those
who had lapsed. They are to be met with in every collection
of Canons. In the l^wohtKov sive Pandecta Canonum
of Bishop Beveridge (vol. ii. p. 8, fol. Oxon. 1672), they
are accompanied by the notes of Joannes Zonaras and
Theodorus Balsamon. Upon these Penitential Canons, how-
ever, Tillemont ^ should be consulted. Moreover, according
to Eenaudot,* Echmimensis, Ebnapalus, Abulfaragius, and
other Oriental Christians of every sect, make use of the
testimony of these Canons ; and in the anonymous collec-
tions of them called Eesponsa, some fragments of other
works of Peter are extant. Some of these are praised by
the Jacobites, in the work which tliey call Fides patruin.
In another work, entitled Unio pretiosus, occurs a homily
of Peter on the baptism of Christ.
The fragments of the other writings of this holy martyr,
which have been preserved by the Greeks, are here appended
to the Penitential Canons. Eor instance : (1.) An extract from
his book De Dcitate, which is extant in the Acta Conciliorum
Ephesini et Chalccdonensis ; (2,) Another fragment from the
homily De Adve7itu Sahatoris, cited by Leontius Byzantinus
in his first book against Nestorius and Eutychcs ; (3.) An
epistle of the same prelate to the Alexandrine Church
recently published, together with some other old ecclesi-
astical monuments by Scipio Maffei.^ Peter is said to have
written this epistle after one addressed to Meletius, Bishop
of Lycopolis. In it, after interdicting the Alexandrians
from communion with Meletius, he says that he will himself
come in company with some wise doctors, and will examine
^ Lecjiiien, Oriens Christ, toin. ii. p. 397.
2 Kenaudot, Hist. Patriarch Alex., p. GO.
3 Tillemont, Mem., torn. v. p. 450.
* Eenaudot, I.e., p. 61, seqq.
5 Maffei, Osservazione Letterarie, torn. iii. p. 17.

HISTORICAL NOTICE. 271
into his tenets ; alluding, most probably, to the Synod lield
afterwards at Alexandria, in which Meletius was deposed
from his office. Atlianasius says,^ respecting this Synod,
Peter, avIio was amongst us as bishop before the persecu-
tion, and who died a mart}T in the persecution, deposed
in common council of the bishops, Meletius, an Egyptian
bishop, who had been convicted of many crimes. But with
respect to the time in which the mournful Meletian schism
commenced, Maffei ^ defends the opinions of Baronius,^ who
connects it with the year A.D. 306, against Pagius and
Montfaucon, both from this epistle of Petrus Alexandrinus,
and also from another of the four bishops, of which Peter
makes mention in his own ; (4.) A passage from the Sermo
in Sanctum Pasclia, or from some other work of Peter's on
the same subject, is given in the Diatriha cle Paschaie,
prefixed to the Chronicon Alexandrinum S. Paschaie, and
published separately in the Uranologion of Petavius, fol.
Paris, 1630, p. 396.
1 Athanasius, Apol. contra Arian, sec. 39, torn. i. p. 177.
2 Maffei, l.c., p. 24, ^ Baronius, Ad. Annum, 306, sec. 44.

THE GENUINE ACTS OF PETER,
BISHOP OF ALEXANDRIA, AND MAETYR,
AS INTEEPKETED BY ANASTASIUS BIBLIOTHECARIUS.^
[Apud iilaium, Spicilccjii, toni. iii. p. 071.]
AVere all the limbs of my body to be turned into tongues,
and all the joints of my limbs to utter articulate sounds, it
would noways be sufl&cient to express who, how great and
how good, was our most blessed Father Peter, Archbishop
of Alexandria. Especially incongruous do I consider it to
commit to paper what perils he underwent by tyrants, what
conflicts he endured with Gentiles and heretics, lest I should
seem to make these the subjects of my panegyric rather
than that passion to which he manfully submitted to make
safe the people of God. Nevertheless, because the office of
the narrator must fail in narrating his inmost conversation
and wonderful deeds, and language is noways sufficient for
the task, I have considered it convenient to describe only
^ That Anastasius BibHotliecarius translated from tlie Greek the
Passion of St Peter, Bishop of Alexandria, is affirmed by Anastasius
himself in his prologue, Ad Passionem Martyrum, mcccclxxx.,
published by Mabillon in the Museum Italicum, torn. i. part ii. p. 80 :
" Post translatam a me ad petitionem sanctitatis tuse (lie is addressing
Peter, Bishop of Gaviniim), passionem prsecipui doctoris et martyris,
Petri Alexandrina; urbis episcopi." And then an anonymous bio-
grapher of John VIII., in Muratori R.I.S., torn. iii. p. i. p. 269, confirms
the same. Anastasius, the librarian of the Roman Church, translated
from the Greek into Latin the Passion of St Peter, Archbishop of
Alexandria. But it is a matter of conjecture which of the different
Passions of St Peter Anastasius translated. Of the Acts of St Peter,
there are three different records :— (1.) Acta Sincera, which, according
to Barouius, are the most genuine. (2.) A shorter Latin version, by
Surius. (3.) A Greek version, by Combefis.
272

THE GENUINE ACTS. 273
those exploits of his by which he is known to have attained
to the pontificate, and after Arius had been cut off from
the unity of the Church, to have been crowned with the
martyr's laureL Yet this do I consider to be a glorious end,
and a spectacle of a magnificent contest, sufficient for those
who do not doubt of a truthful narration, which is unstained
by falsehood. In commencing, therefore, our account of the
episcopate of this most holy man, let us call to our aid his
own language, in order that we may make it co-operate
with our own style.
Alexandria is a city of eX;ceeding magnitude, which holds
the first place not only among the Egyptians, but the
Thebans also and the Libyans, who are at no great distance
from Egypt. A cycle of two hundred and eighty-five years
from the incarnation of our Lord and Saviour Jesus Christ
had rolled round, when the venerable Theonas, the bishop
of this city, by an ethereal flight, mounted upwards to the
celestial kingdoms. To him Peter, succeeding at the helm
of the Church, was by all the clergy and the whole Christian
community appointed bishop, the sixteenth in order from
Mark the Evangelist, who was also archbishop of the city.
He in truth, like Lucifer rising among the stars, shining
forth with the radiance of his sacred virtues, most magni-
ficently governed the citadel of the faith. Inferior to none
who had gone before him in his knowledge of Holy Scrip-
ture, he nobly applied himself to the advantage and instruc-
tion of the Church ;
being of singular prudence, and in all
things perfect, a true priest and victim of God, he watch-
fully laboured night and day in every sacerdotal care.
But because virtue is the mark of the zealot, " it is the
tops of the mountains that are struck by lightning,"^ he
hence endured multifarious conflicts with rivals. Why
need I say more ? He lived in persecution almost the
whole of his life. Meanwhile he ordained fifty-five bishops.
Meletius lastly, in mind and name most black, was made
the schismatical bishop of the city of Lycopolis, doing many
things against the rule of the canons, and surpassing even
1 Hor. Od. ii. 10, 11.
S

274 THE WRITINGS OF PETER.
the bloody soldiery in cruelty wlio, at the time of the Lord's
Passion, feared to rend His coat ; he was so hurried on by
giving tlie rein to his madness, that, rending asunder the
Catholic Church not only in the cities of Egypt, but even in
its villages, he ordained bishops of his own party, nor cared
he ought for Peter, nor for Christ, who was in the person of
Peter. To him Arius, who was yet a laic, and not marked
with the clerical tonsure, adhered, and was to him and his
family most dear ; and not without reason : every animal, as
says the Scripture, loves its like. But upon this coming to
his knowledge, the man of God being affected with grief,
said that this persecution was worse than the former. And
although he was in hiding, yet, so far as his strength per-
mitted, directing everywhere his exhortations, and preaching
up the unity of the Church, he strengthened men to with-
stand the ignorance and nefarious temerity of Meletius.
Whence it came to pass that not a few, being influenced
by his salutary admonitions, departed from the Meletian
impiety.
Nearly about the same time Arius, armed with a viper's
craft, as if deserting the party of Meletius, fled for refuge to
Peter, who at the request of the bishops raised him to the
honours of the diaconate, being ignorant of his exceedintj
hypocrisy. For he was even as a snake suffused with deadly
poison. Yet neither can the imposition of hands upon this
false one be imputed as a crime to this holy man, as the
simulated magic arts of Simon is not ascribed to Philip.
Meanwhile, the detestable wickedness of the Meletians in-
creased beyond measure ; and the blessed Peter, fearing lest
the plague of heresy should spread over the whole flock com-
mitted to his care, and knowing that there is no fellowship
with light and darkness, and no concord betwixt Christ and
Belial, by letter separated the Meletians from the communion
of the Church. And because an evil disposition cannot long
be concealed, upon that instant the wicked Arius, when he
saw his aiders and abettors cast down from the dignity of
the Church, gave way to sadness and lamentation. Tliis did
not escape the notice of this holy man. For when his

THE GENUINE ACTS. 275
hypocrisy was laid bare, immediately using the evangelical
sword, " If thy riglit eye offend thee, pluck it out and cast
it from thee," ^ and cutting off Arius from the body of the
Church as a putrid limb, he expelled and banished him
from the communion of the faithful.
This done, the storm of persecution suddenly abating,
peace, although for a short time, smiled. Then this most
choice priest of the Lord shone manifestly before the people,
and the faithful began to run in crowds to keep the memory
of the martyrs, and to assemble in congregations to the praise
of Christ. Whom this priest of the divine law quickened
with his holy eloquence, and so roused and strengthened
that the multitude of believers increased continually in the
Church. But the old enemy of salvation of man did not
long remain quiet and look on these things with favouring
eyes. For on a sudden the storm-cloud of paganism gave
forth its hostile thunder, and like a winter shower struck
against the serenity of the Church, and chased it away in
flight. But that this may be understood more clearly, we
must necessarily turn back to the atrocities of Diocletian,
that impious one, and rebel against God, and also to Maximian
Galerius, who at that time, with his son Maximin, harassed
the regions of the East with his tyrannical sway.
For in the time of this man the fire of Christian persecu-
tion so raged, that not only in one region of the universe, but
even throughout the whole world, both by land and by sea,
the storm of impiety gave forth its thunder. The imperial
edicts and most cruel decrees running hither and thither, the
worshippers of Christ were put to death now openly, and
now by clandestine snares ; no day, no night, passed off free
from the effusion of Christian blood. Nor was the type of
slaughter of one kind alone ; some were slain with diverse and
most bitter tortures ;
some again, that they might want the
humanity of kinsmen, and burial in their own country, were
transported to other climes, and by certain new machinations
of punishment, and as yet to the age unknown, were
driven to the goal of martyrdom. Oh, the horrible wicked-
1 Jilatt. V. 29.

276 THE WRITINGS OF PETER.
ness ! So great was their impiety that they even upturned
from their foundations the sanctuaries of divine worship,
and burned the sacred books in the fire. Diocletian of
execrable memory having died, Constantinus Major was
elected to administer the kingdom, and in the western parts
began to hold the reins of government.
In tliese days information was brought to Maximin about
the aforesaid archbishop, that he was a leader and holding
chief place among the Christians ; and he, inflamed with
his accustomed iniquity, on the instant ordered Peter to be
apprehended and cast into prison. For which purpose he
despatched to Alexandria five tribunes, accompanied with
their bands of soldiers, who, coming thither as they had been
commanded, suddenly seized the priest of Clirist and com-
mitted him to the custody of a prison. Wonderful was the
devotion of the faithful ! When
it was known that this holy
man was shut up in the dungeon of the prison, an incredibly
large number ran together, principally a band of monks and
of virgins, and with no material arms, but with rivers of tears
and the affection of pious minds, surrounded the prison's
circuit.^ And as good sons towards a good father, nay, rather
as the Christian members of a most Christian head, adhered
to him with all their bowels of compassion, and were to him
as walls, observing that no pagan might get an opportunity
of access to him. One indeed was the vow of all, one their
voice, and one their compassion and resolve to die rather
than see any evil happen to this holy man. Now while the
man of God was being kept for a few days in the same
stocks, with his body thrust back, the tribunes made a
suggestion to the king concerning him, but he, after his
ferocious manner, gave his sentence for capitally punish-
ing the most blessed patriarch. And wlieu this got to the
ears of the Christians, they all with one mind began to
guard the approaches to the prison with groaning and
^ Thus watclied the faithful at Milan around Ambrose, their bishop,
against whom the Avrath of the Arian Empress Justina was directed,
according to the testimony of Augustine, who was an eye-witneas.
Cf. Confess., lib. ix. cap. 7.

THE GENUINE ACTS. 211
lamentation, and persistently prevented any Gentile from
obtaining access to him. And when the tribunes could
by no means approach him to put him to death, they
held a council, and determined that the soldiers should
with drawn swords break in upon the crowd of people, and
so draw him forth to behead him ; and if any one opposed,
he should be put to death.
Arius, in the meanwhile, having as yet been endowed
only with the dignity of a Levite, and fearing lest, after
the death of so great a father, he should noways be able to
get reconciled to the Church, came to those who held the
chief place amongst the clergy, and, hypocrite that he was,
by his sorrowful entreaties and plausible discourse, en-
deavoured to persuade the holy archbishop to extend to
him his compassion, and to release him from the ban of
excommunication. But what is more deceptive than a
feigned heart ? What more simple than a holy composure?
There was no delay ; those who had been requested went
in to the priest of Christ, and, after the customary oration,
prostrating themselves on the ground, and with groans and
tears kissing his sacred hands, implored him, saying :
" Thee,
indeed, most blessed father, for the excellence of thy faith,
the Lord hath called to receive the martyr's crown, which
we noways doubt does quickly await thee. Therefore do
we think it right that, with thy accustomed piety, thou
shouldest pardon Arius, and extend thy indulgence to his
lamentations."
Upon hearing this the man of God, moved with indignation,
put them aside, and, raising his hands to heaven, exclaimed :
" Do ye dare to supplicate me on behalf of Arius ? Arius, both
here and in the future world, will always remain banished
and separate from the glory of the Son of God, Jesus Christ
our Lord."^ He thus protesting, all who were present, being
^ The Acta Combefisiana, add, quemadmodum ille Dei Filium a paterna
gloria et substantia sequestravit, even as he has separated the Son of God
from the glory and substance of His Father. But Arius had not as yet
laid bare his heresy, but had been excluded from the Church for join-
ing in the Meletian schism, and a suspicious course of action. Tr,

278 THE WRITINGS OF PETER.
struck with terror, like men dumb, kept silence. Moreover
they suspected that he, not without some divine notification,
gave forth such a sentence against Arius. But when the
merciful father beheld them silent and sad from compunction
of heart, he would not persist in austerity, or leave them, as
if in contempt, without satisfaction ; but taking Achillas
and Alexander, who amongst the priests appeared to be the
elders and the most holy, having one of them at his right
hand, and the other on his left, he separated them a little
from the rest, and at the end of his discourse said to them :
" Do not, my brethren, take me for a man inhuman and
stern ; for indeed I too am living under the law of sin
but believe my words. The hidden treachery of Arius sur-
passes all iniquity and impiety, and not asserting this of
mine own self, have I sanctioned his excommunication.
For in this night, whilst I was solemnly pouring forth my
prayers to God, there stood by me a boy of about twelve
years, the brightness of whose face I could not endure, for
this whole cell in which we stand was radiant with a great
light. He was clothed with a linen tunic ^ divided into
two parts, from the neck to the feet, and holding in his
two hands the rents of the tunic, he applied them to his
breast to hide his nakedness. At this vision I was stupefied
with astonishment. And when boldness of speech was given
to me, I exclaimed : Lord, who hath rent thy tunic ? Then
said he, Arius hath rent it, and by all means beware of
receiving him into communion ; behold, to-morrow they
will come to entreat you for him. See, therefore, that thou
be not persuaded to acquiesce : nay, rather lay thy com-
^ x.o'holito'j—tliia is the tunicle, tunica, tunicella, dalmatica. It
originally had no sleeves ; it is said that wide sleeves were added in
the West about the fourth century ;
and the garment was then called
dalmatic, and was the deacon's vestment when assisting at the holy
communion ; while that worn by sub-deacons, called by the Anglo-
Saxons "roc," and "tunicle" generally after the 13th century, was
of the same form, but smaller and less ornamented (Palmer, Orig.
Liturgicce, vol. ii. p. 314). The word, in its classical use, meant an
under-garment with its sleeves curtailed {x.oho(i6;)—i.e. reaching only
hair down to the elbow, or entirely without sleeves.
—
Tr.
;

THE GENUINE ACTS. 279
mands upon Achillas and Alexander the priests, who after
thy translation will rule my Church, not by any means
to receive him. Thou shalt very quickly fulfil the lot
of the martyr. Now there was no other cause of this
vision. So now I have satisfied you, and I have declared
unto you what I was ordered. But what you will do in
consequence of this, must be your own care. Thus much
concerning Arius.
Ye know too, beloved, and ye know well, what has been
the manner of my conversation amongst you, and what
conflicts I have endured from the idolatrous Gentiles, who,
being ignorant of the Lord and Saviour, do not cease in
their madness to spread abroad the fame of a multitude
of gods who are no gods. Ye know likewise how, in
avoiding the rage of my persecutors, I wandered an exile
from place to place. For long time I lay in hiding in
Mesopotamia, and also in Syria amongst the Phoenicians;
in either Palestine also I had for a long time to wander;
and from thence, if I may so say, in another element, that
is, in the islands I tarried no short time. Yet in the
midst of all these calamities I did not cease day and night
writing to the Lord's flock committed to my poor care, and
confirming them in the unity of Christ. For an anxious
solicitude for them constantly kept urging my heart, and
suffered me not to rest; then only did I think it to be more
tolerable to me when I committed them to the Power
above.
Likewise also, on account of those fortunate prelates,
Phileus, I mean, Hesychius and Theodoras, who of divine
grace have received a worthy vocation, what great tribula-
tion agitated my mind. For these, as ye know, for the
faith of Christ were with the rest of the confessors wasted
with diverse torments. And because in such a conflict
they were not only of the clergy but of the laity also
the standard-bearers and preceptors, I on this account
greatly feared lest they should be found wanting under their
long affliction, and lest their defection, which is terrible to
speak of, should be to many an occasion of stumbling and

280 THE WRITINGS OF PETER.
of denying the faith, for there were more than six hundred
and sixty confined along with them within the precincts of a
dungeon. Hence, although oppressed with great labour and
toil, I ceased not to write to them with reference to all those
predicted passages [of Scripture], exhorting them to earn the
martyr's palm with the power of divine inspiration. But
when I heard of their magnificent perseverance, and the
glorious end of the passion of them all, falling on the
ground I adored the majesty of Christ, who had thought
fit to count them amongst the throng of the martyrs.
Why should I speak to you about Meletius of Lycopolis ?
AVliat persecutions, what treachery, he directed against me,
I doubt not but that ye well know. Oh, the horrible wicked-
ness ! he feared not to rend asunder the holy Church, which
the Son of G-od redeemed with His precious blood, and to
deliver which from the tyranny of the devil He hesitated
not to lay down His life. This Church, as I have begun to
say, the wicked Meletius rending asunder, ceased not to
imprison in dungeons, and to afflict holy bishops even, who
have a little before us by martyrdom penetrated to the
heavens. Beware therefore of his insidious devices. For
I, as ye see, go bound by divine charity, preferring above all
things the will of God. I know, indeed, that under their
breath the tribunes whisper of my death with eager haste
but I will not from this circumstance open any communica-
tion with them, nor will I count my life more precious than
myself. Nay, ratlier, I am prepared to finish the course which
my Lord Jesus Christ hath deigned to promise to me, and
faithfully render up to Him the ministry which from Him I
have received. Pray for me, my brothers; you will not see
me longer living in this life with you. Wherefore I testify
before God and your brotherhood, that before all of you have
1 preserved a clean conscience. For I have not shunned to
declare unto you the injunctions of the Lord, and I have
refused not to make known to you the things which will
hereafter be necessary.
Wherefore take heed unto yourselves, and the whole
flock over which the Holy Ghost has appointed you as
;

THE GENUINE ACTS. 281
overseers in succession—thee Achillas in the first place,
and next to thee Alexander. Behold with living voice I
protest to you, that after my death men will arise in the
Church speaking perverse things,^ and will again divide
it, like Meletius, drawing away the people after their madness.
So I have told you before. ButJ! pray you, mine
own bowels, be watchful ; for ye must undergo many tribu-
lations. For we are no better than our fathers. Are ye
ignorant what things my father endured from the Gentiles,
he who brought me up, the most holy bishop Theonas,
whose pontifical chair I have undertaken to fill ? Would that
I had his manners also ! Why
too should I speak of the
great Dionysius his predecessor ? Who wandering from
place to place sustained many calamities from the frantic
SabeUius. Nor will I omit to mention you, ye most holy
fathers and high priests of the divine law, Heraclius and
Demetrius, for whom Origen, that framer of a perverse dogma,
laid many temptations, who cast uj)on the Church a detest-
able schism, which to this day is throwing it into confusion.
But the grace of God which then protected them, will, I
believe, protect you also. But why do I delay you longer,
my very dear brethren, with the outpouring of my prolix
discourse. It remains, that with the last words of the
Apostle ^ who thus prayed I address you : " And now I commend
you to God and the word of His grace, whicli is power-
ful to direct both you and His flock." When he had finished,
falling on his knees, he prayed with them. And his speech
ended, Achillas and Alexander kissing his hands and feet
and bursting into tears sobbed bitterly, specially grieving at
those words of his which they heard when he said that they
shordd henceforth see him in this life no more. Then this
most gentle teacher going to the rest of the clergy, who, as
I have said, had come into him to speak in behalf of Arius,
spake to them his last consoling words, and such as were
necessary ; then pouring forth his prayers to God, and
bidding them adieu, he dismissed them all in peace.
1 Of. 1 Tim. iv. 1.
^ Of. St Paul's farewell address to the elders at Miletus, Acts xx. 17-37.

282 THE WRITINGS OF PETER.
These things having thus ended, it was everywhere pub-
lished far and wide that Arius had not been cut off from
the catholic unity without a divine interposition. But that
contriver of deceit, and disseminator of all wickedness, ceased
not to keep hidden his viper's poison in the labyrinth of his
bosom, hoping that he should be reconciled by Achillas and
Alexander. This is that Arius the heresiarch, the divider
of the consubstantial and indivisible Trinity. . This is he
who with rash and wicked mouth, was not afraid to
blaspheme the Lord and Saviour, beyond all other heretics
the Lord, I say, and Saviour, who out of pity for our human
w^anderings, and being sorely grieved that the world should
perish in deadly destruction and condemnation, deigned for
us all to suffer in the flesh. For it is not to be believed
that the Godhead which is impassible was subject to the
passion. But because the theologians and fathers have
taken care in better style to remove from catholic ears the
blasphemies of this nature, and another task is ours, let us
return to our subject.
This most sagacious pontiff then, perceiving the cruel
device of the tribunes, who, in order to bring about his
death, were willing to put to the sword the whole Christian
multitude that w^as present, was unwilling that they should
together with him taste the bitterness of death, but as a
faithful servant imitating his Lord and Saviour, whose
acts were even as his words, "The good Shepherd giveth
His life for the sheep," ^ prompted by his piety, called to
him an elder of those who there waited on his words, and
"Go to the tribunes who seek to kill me,
said to him :
and say to them, Cease ye from all your anxiety, lo ! I am
ready and willing of mine own accord to give myself to
them." Bid them come this night to the rereward of the
house of this prison, and in the spot in wdiich they shall
hear a signal given on the wall from within, there let them
make an excavation, and take me and do with me as they
have been commanded. The elder, obeying the commands
of this most holy man (for so great a father could not be
1 Joliu x. 11.
;

THE GENUINE ACTS. 283
30iitradicted), departed to the tribunes, and made the intimation
to them as he had been commanded. They, when
they had received it, were exceedingly rejoiced, and taking
with them some stonemasons, came about the dawn of
the day without their soldiers to the place which had been
pointed out to them. The man of God had passed the whole
night as a vigil without sleep in prayer and watchfulness.
But when he heard their approach, whilst all who were with
him were rapt in slumber, with a slow and gentle step he
descended to the interior part of the prison, and according
to the agreement made, made a sound on the wall ; and
those outside hearing this, forcing an aperture, received this
athlete of Christ armed on all sides with no brazen breast-
plate, but with the virtue of the cross of the Lord, and fully
prepared to carry out the Lord's words who said, " Fear not
them which kill the body, but are not able to kill the soul :
but rather fear Him which is able to destroy both soul and
body in hell."^ Wonderful was the occurrence ! Such
a heavy whirlwind of wind and rain prevailed during that
night, that no one of those who kept the door of the prison
could hear the sound of the excavation. This martyr most
constant too, kept urging on his murderers, saying, Do
what ye are about to do, before those are aware who are
guarding me.
But they took him up and brought him to the place
called Bucolia, where the holy St Mark underwent martyrdom
for Christ. Astonishing is the virtue of the saints !
As they carried him along, and beiield his great con-
stancy and strength of mind when in peril of death, on
a sudden a fear and trembling came upon them to such a
degree, that none of them could look steadfastly into his
face. ]\Ioreover, the blessed martyr entreated them to allow
him to go to the tomb of St Mark, for he desired to commend
himself to his patronage. But they from confusion,
looking down on the ground, said, " Do as you wish, but
make haste." Therefore approaching the burial-place of
the evangelist, he embraced it, and speaking to liim as if
1 ]\rat,t. X. 28.

284 THE WBITINGS OF PETER.
he were yet alive in the flesh, and able to hear him, he
prayed after this manner : father most honourable, thou
evangelist of the only-begotten Saviour, thou witness of His
passion, thee did Christ choose, who is the Deliverer of us
all, to be the first pontiff and pillar of this see ; to thee did
He commit the task of proclaiming the faith throughout
the whole of Egypt and its bou.ndaries. Thou, I say, hast
watchfully fulfilled that ministry of our human salvation
which was intrusted to thee ; as the reward of this labour
thou hast doubtless obtained the martyr's palm. Hence,
not without justice, art thou counted worthy to be saluted
evangelist and bishop. Thy successor was Anianus, and the
rest in descending series down to the most blessed Theonas,
who disciplined my infancy, and deigned to educate my
heart. To whom I, a sinner and unworthy, have been
beyond my deservings appointed as successor by an heredi-
tary descent. And, what is best of all, lo ! the largeness of
the divine bounty has granted me to become a martyr of His
precious cross and joyful resurrection, giving to my devotion
the sweet and pleasant odour of His passion, that I should
be made meet to pour out unto Him the offering of my blood.
And because the time of making this offering is now instant,
pray for me that, the divine power assisting me, I may be
meet to reach the goal of this agony with a stout heart
and ready faith. I commend also to thy glorious patronage
the flock of Christ's worshippers which was committed to
my pastoral care ; to thee, I say, I with prayers commend
it, who are approved as the author and guardian of all pre-
ceding and subsequent occupiers of this pontifical chair,
and who, holding its first honours, art the successor not of
man, but of the God-man, Christ Jesus. Saying these words,
he went back to a little distance from the sacred tomb,
and, raising his hands to heaven, prayed with a loud voice,
saying : thou Only-begotten, Jesus Christ, Word of the
Eternal Father, hear me invoking Thy clemency. Speak
peace, I beseech Thee, to the tempest that shakes Thy
Church, and with the effusion of my blood, who am Thy
servant, make an end to the persecution of Thy people.

THE GENUINE ACTS. 285
Then a certain virgin dedicated to God, who had her cell
adjoining to the tomb of the evangelist, as she was spending
the night in prayer, heard a voice from heaven, saying
Peter was the first of the apostles, Peter is the last of the
martyred bishops of Alexandria.
Having ended his prayer, he kissed the tomb of the
blessed evangelist, and of the other pontiffs who were
buried there, and went forth to the tribunes. P>ut they
seeing his face as it had been the face of an angel, being
terror-stricken, feared to speak to him of liis instant
agony. Nevertheless, because God does not desert those
who trust in Him, He willed not to leave His martyr
without consolation in the moment of so great a trial. For
lo ! an old man and an aged virgin, coming from the
smaller towns, were hastening to the city, one of whom was
carrying four skins for sale, and the otlier two sheets of
linen. The blessed prelate, when he perceived them, recognised
a divine dispensation with reference to himself. He
inquired of them on the instant, "Are ye Christians ?" And
they replied, " Yes." Then said he, " Whither are ye going ?"
And they replied, " To the market in the city to sell these
things that we are carrying." Then the most merciful
father answered, "My faithful children, God has marked
you out, persevere with me." And they immediately re-
cognising him, said, " Sire, let it be as thou hast commanded."
Then turning to the tribunes, he said, " Come, do what ye
are about to do, and fulfil the king's command ; for the
day is now on the point of breaking." But they, suffering
violence as it were on account of the wicked decree of the
prince, brought him to a spot opposite to the sanctuary of
the evangelist, into a valley near the tombs. Then said the
holy man, " Spread out, thou aged man, the skins which thou
carriest, and thou too, aged woman, the linen sheets."^ And
when they had been spread out, this most constant martyr,
mounting upon them, extended both his hands to heaven,
and bending his knees on the ground, and fixing his mind
1 The Latin reads here : " Spread out, ye aged men, the skins which
ye are carrying."

28
G
—
THE WRITINGS OF PETER.
upon heaven, returned liis thanks to the Almighty Judge ^
of the contest, and fortifying himself with the sign of the
cross, said. Amen. Then loosening his omophorion^ from
his neck, he stretched it forth, saying, " What is commanded
you, do speedily."
Meanwhile the hands of the tribunes were paralyzed,
and looking upon one another in turn, each urged his fellow
to the deed, but they were all held fast with astonishment
and fear. At length they agreed that out of their common
stock a reward for the execution sliould be appointed, and
that the man who should venture to perpetrate the murder
should enjoy the reward. There was no delay, each of them
brought forth five solidi.^^ But, as says the heathen poet,
" Quid non mortalia pectora cogis,
Auri sacra fames i " *
one of them, after the manner of the traitor Judas, em-
' dyuuo^iTYig—the presiJent of the Grecian games, the judge.
- The oraophorion, which is worn by every eastern h'^hop, resembles
the Latin pallium, except that it is broader, and tied round the neck
in a knot. Cf. following passage from Neale's Introduction to the
Translation of the Eastern Liturgies: But while the Gospel i" being
read, the bishop lays aside his oniophorion, thereby making profession
of his service to the Lord. For since it is the Lord who is represented
as speaking by the Gospel, and is, as it were, Himself present, the
bishop at that time ventures not to be arrayed with the symbol of His
incarnation—I mean the "omophorion ;" but taking it off from his
shoulders, he gives it to the deacon, who holds it folded in his right
hand, himself standing near the bishop, and preceding the holy gifts.
When he has finished the liturgy, and comes to the communion, he
again assumes the omophorion, manifesting that before this he was one
of the ministers, and was afraid to put upon himself that holy garment.
But when the work is accomplished, and he goes on to elevate the
bread, and to divide it into parts, and to receive it himself, and dis-
tribute it to others, it is necessary that he should put on all the sacred
symbols of his dignity ; and since the omophorion is the principal vest
of a pontiff, he necessarily assumes that, and in that is partaker of the
most divine things. Tr.
^ A solidus or aureus worth 25 denarii, denarius being 8|^d. ; it was
worth 17s. 8^d. ; five solidi, £4, 8s. G^d.—Tr.
' Vu-gil, ^"En., book iii. 5G :
" O sacred hunger of pernicious gold,
Wliut bands of faitli can impious lucre holdV'—Drydcn.
—
Tr.
—

THE GENUINE ACTS. 287
boldened by the desire of money, drew his sword and
beheaded the pontiff, on the 25th day of November, after
he had held the pontificate twelve years—three of which
were before the persecution, but the nine remaining were
passed by him under persecutions of diverse kinds. The
blood-money being instantly claimed by the executioner,
these wicked purchasers, or rather destroyers, of man's life
quickly returned, for they feared the multitude of the people,
since, as I have said, they were without their military escort.
But the body of the blessed martyr, as the fathers affirm who
went first to the place of execution, remained erect, as if
instant in prayer, until many people, coming together, discovered
it standing in the same posture ; so that what was
his constant practice whilst living, to this his inanimate
body testified. They found also the aged man and woman
watching with grief and lamentation the most precious relic
of the Church. So, honouring him with a triumphal funeral,
they covered his body with the linen sheets ;
but the sacred
blood which had been poured forth, they collected reverently
in a wallet.
In the meanwhile an innumerable multitude of either
sex, flocking together from the populous city, with groans
and ejaculations asked each other in turn, being ignorant, in
what manner this had happened. In truth, from the least
to the greatest, a very great grief was prevalent amongst all.
For when the chief men of the city beheld the laudable
importunity of the multitude, who were busied in dividing
his sacred spoils to keep them as relics, they wrapped him
up the tighter in the skins and linen sheets. For the most
holy minister of God was always clothed in sacerdotal vestments
of a white colour—that is, with the tunic, the kolobion,
and the omophorion. Then there arose among them no small
contention; for some were for carrying the most sacred limbs
to the church which he had himself built, and where he now
rests, but others were endeavouring to cany him to the
sanctuary of the evangelist, where he attained the goal of
martyrdom ; and since neither party would yield to the
other, they began to turn their religious observance into a

288 THE WRITINGS OF PETER.
wrangling and a fight. In the meanwhile a spirited body
of senators of those who are engaged in the public trans-
port service, seeing what had happened, for they were near
the sea, prepared a boat, and suddenly seizing upon the
sacred relics, they placed them in it, and scaling the Pharos
from behind, by a quarter which has the name of Leucado,
they came to the church of the most blessed mother of God,
and Ever-Virgin Mary, which, as we began to say, he had
constructed in the western quarter, in a suburb, for a
cemetery of the martjrrs. Thereupon the throng of the
people, as if the heavenly treasure had been snatched from
them, some by straight roads, and others by a more devious
route, followed with hasty steps. And when they at length
arrived there, there was no longer any altercation where he
was to be placed, but by a common and unimpeachable
counsel they agreed first to place him in his episcopal chair,
and then to bury him.
And this, most prudent reader, I would not have you
regard as a wild fancy and superstition, since, if you learn
the cause of this novelty, you will admire and approve
of the zeal and deed of the populace. For this blessed
priest, when he celebrated the sacrament of the divine
mysteries, did not, as is the ecclesiastical custom, sit
upon his pontifical throne, but upon its footstool underneath,
which, when the people beheld, they disliked, and
complainingly exclaimed. Thou oughtest, father, to sit
upon thy chair; and when they repeated this frequently,
the minister of the Lord rising, calmed their complaints with
tranquil voice, and again took his seat upon the same stool.
So all this seemed to be done by him from motives of
humility. But upon a certain great festival it happened
that he was offering the sacrifice of the mass, and wished to
do this same thing. Thereupon, not only the people, but
the clergy also, exclaimed with one voice. Take thy seat
upon thy chair, bishop. But he, as if conscious of a mystery,
feigned not to hear this ; and giving the signal for silence
(for no one dared pertinaciously to withstand him), he made
them all quiet, and yet, nevertheless, sat down on the foot-

THE GENUINE ACTS. 289
stool of the chair ; and the solemnities of the mass having
been celebrated as usual, each one of the faithful returned
to his own home.
But the man of God sending for the clergy, with tranquil
and serene mind, charged them with rashness, saying. How
is it that ye blush not for having joined the cry of tlie
laity, and reproaching me ? Howbeit, since your reproach
flows not from the muddy torrent of arrogance, but from
the pure fountain of love, I will unfold to you the secret
of this mystery. Very often when I wish to draw near to
that seat, I see a virtue as it were sitting upon it, ex-
ceeding radiant with the brightness of its light. Then,
being in suspense between joy and fear, I acknowledge
that I am altogether unworthy to sit upon such a seat,
and if I did not hesitate to cause an occasion of offence
to the people, without doubt I would not even venture
to sit upon the stool itself. Thus it is, my beloved sons,
that I seem to you in this to transgress the pontifical
rule. Nevertheless, many times when I see it vacant, as ye
yourselves are witnesses, I refuse not to sit upon the chair
after the accustomed manner. Wherefore^ do ye, now that
ye are acquainted with my secret, and being well assured
that, if I shall be indulged, I will sit upon the chair, for I
hold not in slight esteem the dignity of my order, cease
any further from joining in the exclamations of the populace.
This explanation the most holy father, whilst he was
yet alive, was compelled to give to the clergy. The faithful of
Christ, therefore, remembering all this with pious devotion,
brought his sacred body, and caused it to sit upon the episco-
pal throne. As much joy and exultation arose then to heaven
from the people, as if they were attending him alive and in
the body. Then embalming him with sweet spices, they
wrapped him in silken coverings ; what each one of them
could be the first to bring, this he accounted to himself as
greatest gain. Then carrying palms, the tokens of victory,
with flaming tapers, with sounding hymns, and with fragrant
incense, celebrating the triumph of his heavenly victory,
they laid down the sacred relics, and buried them in the
T

290 THE WRITINGS OF PETER.
cemetery wliicli had been long ago constructed by him,
where too from henceforth, and even to this day, mira-
culous virtues cease not to show themselves. Pious vows,
forsooth, are received with a propitious hearing ; the health
of the impotent is restored ; the expulsion of unclean spirits
testifies to the martyr's merits. These gifts, Lord Jesus,
are Thine, whose wont it is thus magnificently to honour
Thy martyrs after death : Thou who with the Father and the
Holy Consubstantial Spirit livest and reignest for evermore.
Amen. After this, how that wolf and framer of treachery,
that is Arius, covered with a sheep's skin, entered into the
Lord's fold to worry and torment it, or in what manner he
was enabled to attain to the dignity of the priesthood, let
us employ ourselves in relating in brief. ^ And this not to
annoy those who ventured to recall to the threshing-floor
of the Lord those tares of apostacy and contagion that had
been winnowed out of the Church by a heavenly fan ; for
these are without doubt reckoned eminent for sanctity, but
thinking it a light thing to believe so holy a man, they
transgressed the injunctions of the divine command. What
then ? Do we reprehend them ? By no means. For as
long as this corruptible body weighs us down, and this
earthly habitation depresses the sense of our infirmity,
many are easily deceived in their imaginations, and think
that to be just which is unjust, that to be holy which is
impure. The Gibeonites who, by the divine threatenings,
were to be utterly destroyed, having one thing in their
wishes and another in their voice and mien, were able
quickly to deceive Joshua, ^ that just distributor of the land
of promise. David^ also, full of prophetic inspiration, when
he had heard the words of the deceitful youth, although
it was by the inscrutable and just judgment of God, yet
acted very differently from what the true nature of the case
required. AVhat also can be more sublime than the apostles,
1 Achillas, the successor of Peter, admitted Arius to the priesthood.
2 Cf. Joshua ix.
3 Perhaps Absalom, or it may be Ziba, is referred to. (2 Sara.
xiv. 33, xvi. 3.)

THE GENUINE ACTS. 291
who have not removed themselves from our infirmity ? For
one of them writes, " In many things we offend all;"^ and
another, " If we say we have no sin, we deceive ourselves,
and the truth is not in us." ^ But when we repent of these,
so much the more readily do we obtain pardon, when we
have sinned not willingly, but through ignorance or frailty.
And certainly offences of this sort come not of prevarication,
but of the indulgence of compassion. But I leave to others
to write an apology for this ; let us pursue what is in hand.
After that magnificent defender of the faith, Peter, worthy of
his name, had by the triumph of martyrdom
{The rest is wanting^
^ James iiL 2. ^ 1 John i. 8.

THE CANONICAL EPISTLE.
WITH THE
COMMENTARIES OF THEODORE BALSAMON AND JOHN ZONARAS.
Tlie Canons of the Ucssed Pdcr, Archlnshop of Alexandria,
as they are given in his Sermon "On Penitence''^
Canon I,
lUT since the fourth passover of the persecution
has arrived, it is sufticient, in the case of those
who have been apprehended and thrown into
prison, and who have sustained torments not to
be borne,^ and stripes intolerable, and many other dreadful
afflictions, and afterwards have been betrayed by the frailty
of the flesh, even though they were not at the first received
on account of their grievous fall that followed, yet because
they contended sorely and resisted long ; for they did not
come to this of their own will, but were betrayed by the
frailty of the flesh ; for they show in their bodies the marks
of Jesus,^ and some are now, for the third year, bewailing
their fault : it is sufficient, I say, that from the time of
their submissive approach, other forty days should be
enjoined upon them, to keep them in remembrance of these
things ; those forty days during which, though our Lord
^ These Canons of Peter of Alexandria are interesting as bearing
upon the controversy between Cyprian and the clergy of Carthage,
with regard to tlie treatment of the lapsed. They also bear upon the
subject-matter of the Novatian schism.
2 Another reading is dunx^tcfrovg, " which cannot be cured."
2 The marks oi' Jesus, oTiyi^.K-Toe,. Cf. Gal. vi. 17.

THE CANONICAL EPISTLE. 293
and Saviour Jesus Christ had fasted, He was yet, after He
had been baptized, tempted of the devil. And when they
shall have, during these days, exercised themselves much,
and constantly fasted, then let them watch in prayer, meditating
upon what was spoken by the Lord to him who
tempted Him to fall down and worship him : " Get thee
behind me, Satan ; for it is written, Thou shalt worship the
Lord thy God, and Him only shalt thou serve." ^
Bahamon.—The present canons treat of those who have
in the persecution denied the faith, and are doing penance.
And the first canon ordains, that upon those who after many
torments have sacrificed to the gods, not being able by
reason of frailty to persevere, and who have passed three
years in penitence, other forty days should be enjoined,
and that then they should be admitted into the Church.
Observe these present canons which lay down various and
useful rules in favour of those who have denied their God,
and seek for repentance, and concerning those who have of
their own accord sought martyrdom, and have lapsed, and
then have again confessed the faith, and other things of the
like nature. Consult also, for you will profitably do so,
many canons of the council of Ancyra.
Zonaras.—Amongst those who in these turbulent times
denied the faith, the holy Peter makes a distinction, and
says, that upon those who had been brought before the
tyrant, and thrown into prison, and who had endured very-
grievous torments, and intolerable scourgings, and such as
could be cured by no care or medicine (for ay.og signifies
medical care, and avn-'norov is the same as immedicabile), and
other dreadful afflictions, and afterwards yielding, sacrificed
to the gods, being betrayed as it were by the weakness of
the flesh, which could not hold out under the pain unto the
end, that for them the time past should suffice for punishment
; since, indeed, says he, the fourth passover has now
past since they made this very grievous fall. And although
perhaps at first, when they approached in penitence, they
were not received, yet because they did not of their own
1 Matt. iv. 10.

294 THE WRITINGS OF PETER.
free will proceed to sacrifice to the gods, and resisted long,
and bear about with them the marks of Jesus, that is to
say, the scars of the wounds which, in behalf of Christ, they
have endured, and the third year has now elapsed since
they first bewailed their fall, he decrees that, as an addi-
tional punishment, other forty days from the time that they
came asking to be admitted to communion should be enjoined
on them in the place of any further severity ; during which
they should exercise a still greater degree of penance, and
should fast more earnestly, that is, with more attentive care,
keeping guard over themselves, being watchful in prayer,
meditating upon, that is, turning over perpetually in their
minds, and saying in words, the text quoted by the Lord
against the tempter, " Get thee behind me, Satan ; for it is
written, Thou shaft worship the Lord thy God, and Him
only shalt thou serve."
Canon II.
But in the case of those who, after that they were thrown
into prison, and in the dungeon, as in a place besieged,
endured afflictions and nauseous odours, but afterwards,
without the conllict of torments, were led caj)tive, being
broken in spirit by poverty of strength, and a certain blind-
ness of the understanding, a year in addition to the foregoing
time will suffice ; for they gave themselves up to be afflicted
for the name of Christ, even though in their dungeon they
enjoyed much consolation from their brethren; which,
indeed, they shall return many fold, desiring to be set free
from that most bitter captivity of the devil, especially
remembering Him who said: "The spirit of the Lord is
upon me, because He hath anointed me to preach the
Gospel to the poor ; He hath sent me to heal the broken-
hearted, to preach deliverance to the captives, and recovering
of sight to the blind, to set at liberty them that are bruised ;
to preach the acceptable year of the Lord, and the day of
recompense unto our God."^
1 Is. Ixi. 1, 2 ; Luke iv. lb, 19.

THE CANONICAL EPISTLE. 295
Balsamon.—This canon enacts that those who have only-
been evil entreated in prison, and who without torment
have lapsed, should be punished after the three years with
an additional year. For though they obtained consolation,
certain of the faithful ministering to them the necessaries
of life, yet they ought to obtain pardon, as being those who
have suffered severely for the faith.
Zonaras.—In the second order, he places those wlio
have only been thrown into prison, and evil entreated in
the dungeon, and yet, though harassed by no torments, have
offended ; upon whom, besides the time past, the three years,
namely, of which we have spoken, he proposes to inflict the
penalty of an additional year, since they also, says he, have
for Christ's name endured hardness, even though it may be
that they obtained some consolation from the brethren
whilst in prison. For it is probable that the faithful, who
were not in custody, ministered to those in bonds the neces-
saries of life, and brought to them some alleviation of their
lot. Which things, indeed, they shall return many fold ; for
those consolations which they enjoyed in prison they shall
vex themselv'CS with penance, and afflict themselves in
diverse ways, if they wish to be set free from the captivity
of the devil, having become his captives and slaves by their
denial of Christ. He subjoins the words of the prophet,
taken from Isaiah, which he says that they ought to keep in
remembrance.
Canon III.
But as for those who have suffered none of these things,
and have shown no fruit of faith, but of their own accord
have gone over to wickedness, being betrayed by fear and
cowardice, and now come to repentance, it is necessary and
convenient to propose the parable of the unfruitful fig-tree,
as the Lord says : " A certain man had a fig-tree planted in
his vineyard ; and he came and sought fruit thereon, and
found none. Then said he unto the dresser of his vineyard.
Behold, these three years I come seeking iruit on this fig-

29
G
THE WRITINGS OF PETER.
tree, and find none : cut it down ; why
cuniLcretli it tlie
ground ? And he answering, said unto him. Lord, let it
alone this year also, till I shall dig about it, and dung it.
And if it bear fruit, well ; and if not, then after that thou
shalt cut it down." Keeping this before their eyes, and
showing forth fruit worthy of repentance, after so long an
interval of time, tliey will be profited.
Balsamon.— Those who from fear only and timidity
deserted the faith, and then had an eye towards repentance,
the canon punishes with three years' exclusion, according to
the parable of the fig-tree in the Gospels. For the Lord
said. Three years I come to it seeking fruit, and find
none ; but the vine-dresser replies, Lord, let it alone this
year also.
Zonaras.—But those, he says, who having suffered no
hardness, have deserted from fear only and timidity, in
that they of their own accord have approached to wicked-
ness, and then looked towards repentance, their case the
parable of the fig-tree in the Gospels will exactly suit.
Let them keep this before their eyes, and show forth for an
equal period labours worthy of penitence, and they shall be
profited; tliat is, after the fourth year. For tJie Lord
said. Three years I come to it seeking fruit, and find
none; and the vine-dresser answered, Lord, let it alone
this year also.
Canon IV.
To those who are altogether reprobate, and unrepentant,
who possess the Ethiopian's unchanging skin,' and the
leojDard's spots, it shall be said, as it was spoken to another
fig-tree, " Let no fruit grow on thee henceforward for ever
and it presently withered away."^ For in them is fulfilled
what was spoken by the Preacher :
" That which is crooked
cannot be macje straight ; and that which is wanting cannot
be numbered."^ For unless that which is crooked shall
first be made straight, it is impossible for it to be adorned
1 Jeremiah iii. 23. ^ j^j^f-^ ^xi. 19. 3 Eccles. i. 15.
;

THE CANONICAL EPTSTLE. 297
aud unless that which is wanting shall first be made up,
it cannot be numbered. Hence also, in the end, will happen
unto them what is spoken by Esaias the prophet : " They
shall look upon the carcases of the men that have transgressed
against Me ; for their worm shall not die, neither
shall their fire be quenched ; and they shall be an abhorring
unto all flesh." ^ Since as by the same also has been pre-
dicted, " But the wicked are like the troubled sea, when it
cannot rest, whose waters cast up mire and dirt. There is
no peace, saith my God, to the wicked."^
Balsamon.—What has been previously said of the lapsed,
has been said of the repentant. But against those who are
unrepentant, he brings forward the cursing of another fig-
tree, to which the Lord said, because of its unprofitableness,
" No fruit grow on thee henceforward for ever."
Zonaras.—What has been previously said of the lapsed,
has been said of the repentant. Against those whom, from
desperation or depraved opinion, are impenitent, and carry
about with them perpetually the inherent and indelible
blackness of sin, as of an Ethiopian's skin, or the leopard's
spots, he brings forward the cursing of another fig-tree.
To which the Lord said for its barrenness, " Let no fruit
grow on thee henceforward for ever. And he says that in
them must be fulfilled that word of the Preacher : " That
which is crooked cannot be made straight ; and that which
is wanting cannot be numbered." Then having explained
these things, he subjoins the words of Isaiah.
Canon V.
But upon those who have used dissimulation like David,
who feigned himself to be mad^ to avoid death, being not
mad in reality; and those who have not nakedly written
down their denial of the faith, but being in much tribula-
tion, as boys endowed with sagacity aud prudence amongst
foolish children, have mocked the snares of their enenues,
either passing by the altars, or giving a writing, or sending
1 Is. Ixvi. 24. 2 is_ lyii, 20, 21. ^ qj^ i g^m. _,^^i. 13.

298 THE WRITINGS OF PETER.
heathen to do sacrifice instead of themselves, even though
some of them who have confessed have, as I have heard,
pardoned individuals of them, since with the greatest caution
they have avoided to touch the fire with their own hands,
and to offer incense to the impure demons ; yet inasmuch
as they escaped the notice of their persecutors by doing this,
let a penalty of six months' penance be imposed upon them.
For thus will they be the rather profited, meditating upon the
prophet's words, and saying, " Unto us a child is born, unto
us a Son is given ; and the government shall be upon His
shoulder: and His name shall be called the Messenger of
My mighty counsel."^ Who, as ye know, when another
infant in the sixth month ^ of his conception had preached
before His coming repentance for the remission of sins, was
himself also conceived to preach repentance. Moreover, we
hear both also preaching, in the first place, not only repent-
ance, but the kingdom of heaven, which, as we have learned,
is within us f
for the word which we believe is near us, in
our mouth, and in our heart; which they, being put in
remembrance of, will learn to confess with their mouths
that Jesus is the Christ ; believing in their heart that God
hath raised him from the dead, and being as those who hear,
that " with the heart man believeth unto righteousness
and with the mouth confession is made unto salvation."^
Balsamon.—But if any have pretended to approach the
altars, or to write their denial of the faith, and have not
done this nakedly and openly, but by feigned arts have
illuded those who offered them violence, as David did, who,
when he was flying from Saul, and was amongst strangers,
feigned himself to be mad, and thus escaped death. So they
mocked the snares of their enemies, as children endowed
with wisdom and prudence mock foolish children; for
they deceived the impious heathen, in that they seemed to
sacrifice, although they did not sacrifice, or perhaps they
suborned heathens and infidels to take their place, and by
these means they thought that they offered sacrifice; for
them, he says, a period of six months will suffice for
lis. ix. 6. 2 Luke i. 7G, 77. ^ Luke xvii. 21. " Rom. x. 8-10.
;

THE CANONICAL EPISTLE. 299
penance. For although they did not sacrifice, yet because
they promised to sacrifice, or sent others to do so in their
place, they are thought to stand in need of repentance, even
though some of those who have given their testimony for
the faith have pardoned individuals of them. He compares
them to children, as not having manfully withstood the
idolaters, but to prudent children, because by artifice they
avoided doing sacrifice.
Zonaras.—But if any have pretended to approach the
altars, or to write their denial of the faith, but have not
nakedly written down their abnegation, that is, not mani-
festly, not openly; but by a sort of trick have cheated those
who offered them violence ; as David, who while he was
flying from Saul, and had come amongst strange people,
feigned himself to be mad, and in this way avoided death.
They mocked indeed, he says, the insidious devices of their
enemies ; as prudent children, endowed with wisdom and
sagacity, and those who skilfully take counsel, deceive
foolish children. Now he compares those to prudent
children by whom the impious heathen were deceived, and
those who though they did not sacrifice, yet seemed to
sacrifice, prudent indeed, as having thus far avoided sacri-
ficing; but children, in that they did not show forth a
mature and manly spirit, and did not nobly resist the wor-
shippers of idols, but covenanted to sacrifice, even though
they suborned some in their places, heathens, forsooth, and
infidels, and wdien these sacrificed, they were considered to
have sacrificed. For men of this sort, he says, a period of
six months will suffice for penance. For although they did
not sacrifice, yet because they covenanted to sacrifice, or
suborned others to do so, and thus themselves appeared to
have sacrificed, they were judged to stand in need of repent-
ance ; even though some confessors might have pardoned
individuals of them; for some of those who witnessed to the
faith and suffered for it, pardoned those who by an artifice,
as has been said, escaped offering sacrifice, and admitted
them to communion with the faithful, because they
studiously avoided offering sacrifice to demons. And on

300
THE WRITINGS OF PETER.
account of the fixing of tliis term of six months, he calls to
remembrance the annunciation made by Gabriel, in the
sixth month of the conception of the Forerunner, in which
the Lord was conceived. Then he subjoins the words of
the apostle.
Canon VI.
In the case of those who have sent Christian slaves to
offer sacrifice for them, the slaves indeed as being in their
master's hands, and in a manner themselves also in the custody
of their masters, and being threatened by them, and
from their fear having come to this pass and having lapsed,
shall during the year show forth the works of penitence,
learning for the future, as the slaves of Christ, to do the will
of Christ and to fear Him, listening to this especially, that
" whatsoever good thing any man doeth, the same shall he
receive of the Lord, whether he be bond or free."^
Balsamon.—The slaves who under the commands and
threatenings of their masters offered sacrifice, this father
punishes with a year's exclusion ; yet he pardons them as
having acted under the orders of a master, and does not
inflict a heavy punishment upon them. But yet since they
are much more the servants of Christ, even as they ought
to fear Him more, he imposes on them a moderate punish-
ment; for, as says the great Paul, "whatsoever good thing
any man doeth, the same shall he receive of the Lord,
whether he be bond or free."
Zonaras.—Some have sent their own Christian servants,
even against their will, to offer sacrifice in their stead.
These servants, therefore, although not of their own free
will, but being compelled by their masters, they offered
sacrifice, this father ordains shall pass a year in penance,
and enjoins them to remember that, being of the number of
the faithful, they are the servants of Christ, and that Him
they ought rather to fear ;
for " whatsoever any man doeth,"
says the great apostle, " the same shall he receive, whether
he be bond or free."
^ Eph. vL 8.

THE CANONICAL EPISTLE. 301
Canon VII.
But the free men shall be tried by penance for three
years, both for their dissimulation, and for having com-
pelled their feUow-servants to offer sacrifice, inasmuch as
they have not obeyed the apostle, who would have the
masters do the same things unto the servant, forbearing
threatening ;^ knowing, says he, that our and their Master
is in heaven; and that there is no resjject of persons with
Him.^ Now, if we all have one Master, with wliom is no
respect of persons, since Christ is all and in all, in barbarian,
Scythian, bond or free,^ they ought to consider what they
have done, wishing to preserve their own lives. They
have drawn their fellow-servants to idolatry who would
have been able to escape, had they given to them that
which is just and eqiial, as again says the apostle.
Balsamon.—But upon the freemen, or the masters of the
servant compelled to sacrifice, he enjoins a punishment of
three years, both because they pretended to sacrifice, and
seemed to assent to it ; and also because they compelled
their feUow-servants to offer sacrifice, and did not obey the
apostle, who ordered them to forbear threatening their
servants, inasmuch as they themselves, the masters, are the
servants of God, and fellow-servants with their own
domestics. And then they have made haste to preserve
their own lives, and have driven their fellow-servants to
idolatry who might have escaped.
Zonaras.—But upon the freemen, that is, the masters of
the servants who were compelled to sacrifice, he enjoins a
penalty of three years, both because they pretended to sacrifice,
and altogether appeared to succumb ; and also because they
compelled their fellow-servants to offer sacrifice, and did not
obey the apostle's injunction to forbear threatening their
servants ; since they also, the masters, are the servants of
God, and the fellow-servants of their own domestics. And
they indeed made haste to preserve their own lives, and drove
their fellow-servants, who might have escaped, to idolatry.
1 Eph. vi. 9. 2 Rom, ^n^ z Col. iii. 11.

302 THE WRITINGS OF PETER.
Canon VIII.
But to those who have been delivered up, and have
fallen, who also of their own accord have approached the
contest, confessing themselves to be Christians, and have
been tormented and thrown into prison, it is right with joy
and exultation of heart to add strength, and to communicate
to them in all things, both in prayer, and in partaking of
the body and blood of Christ, and in hortatory discourse
in order that contending the more constantly, they may be
counted worthy of "the prize of their high calling."^ For
" seven times," he says, " a just man falleth, and riseth up
again," ^ which, indeed, if all that have lapsed had done,
they would have shown forth a most perfect penitence, and
one which penetrates the whole heart.
Balsamon.—Some had had information laid against them
before the t}Tant, and had been delivered up, or themselves
had of their own accord given themselves up, and then being
overcome by their torments, had failed in their testimony.
Afterwards repenting, and acknowledging what was right
and good, they confessed themselves to be Christians, so that
they were cast into prison, and afflicted with torments.
These this holy man thinks it right to receive with joy of
heart, and to confirm in the orthodox faith, and to com-
municate with, both in prayers and in partaking of the
sacraments, and to exhort with cheering words, that they
may be more constant in the contest, and counted worthy of
the heavenly kingdom. And that it might not be thought
that they ouglit not to be received, because they had lapsed,
he brings forward the testimony of Scripture to the effect
that "seven times," that is, often, "the just man falleth, and
riseth up again." And, says he, if all who have failed in
their confession had done this, namely, taken up their
struggle again, and before the tyrant confessed themselyes
to be Christians, they would have shown forth a most
perfect penitence. The subject, therefore, comprehended
in this canon differs from that contained in the first
^ Philipp. iii. 14. ^ Pj-ov. xxiv. 16.
;

THE CANONICAL EPISTLE. 303
canon, for there indeed those who by reason of then' torment
had lapsed, were not converted so as to confess the
faith before the tyrants ;
but here those who by reason of
their torment have lapsed, with a worthy penitence, confess
the Lord before the tyrants, wherefore they are reckoned not
to have fallen.
Zonaras.—But, says he, if any have had information laid
against them before the tyrants, and have been delivered up,
or have of themselves given themselves up, and being overcome
by the violence of their torments have failed in their
testimony, not being able to endure the distresses and afflictions
with which in the dungeon they were afflicted. And
afterwards taking up the contest anew, have confessed
themselves to be Christians, so that they have been again
cast into prison and afflicted with torments. Such men
this holy martyr judges it reasonable that they should be
joyfully received ; and that they should be strengthened,
that is, have strength, spirit, and confidence added to them,
in order that they may confess the faith, and that they
should be communicated with in all things, both in
prayer, and in partaking of the sacraments, and that they
should be exhorted with loving words, to rouse themselves
to give testimony to the faith, that they may be more con-
stant in the contest, and counted worthy of the heavenly
kingdom. And that it might not be thought by any that
they ought not to be received from the fact that they had
lapsed, and sacrificed to the idols, he brings forth this testimony
from Holy Scripture : " Seven times," that is, often,
" the just man falleth, and riseth up again." And, says he,
if all who have failed in their confession had done this, that
is, after their fall, taken up the contest afresh, and confessed
themselves to be Christians before the tp-ants, they would
have given proof of a most perfect repentance.
Canon IX.
With those also who, as it were from sleep, themselves
leap forth upon a contest which is travailing long and likely

304 THE WRITINGS OF PETER.
to be protracted, and draw upon themselves the temptations
as it were of a sea-light, and the inundations of many waves,
or rather are for the brethren kindling the coals of the
sinners, wilh them also we must comnnniicate, inasmuch
as they come to this in the name of Christ, even though
they take no heed unto His words, when He teaches us
"to pray that we enter not into temptation;"^ and again
in His prayer, He says to His Father, " and lead us not into
temptation, but deliver us from evil."^ And perhaps also
they know not that the Master of the House and our Great
Teacher often retired from those who would lay snares for
Him, and that sometimes He walked not openly because
of them ; and even whei; the time of His passion drew on,
He delivered not up Himself, but waited until they came
to Him with " swords and staves." He said to them there-
fore, " Are ye come out, as against a thief, with swords and
staves, for to take Me?"^ And they "delivered Him," He
says, "to Pilate."* As it was with Him it happens to
those who walk keeping Him before them as an example,
recollecting His divine words, in which, confirming us, He
speaks of persecution :
" Take heed unto yourselves, for they
will deliver you up to the councils, and they will scourge
you in their synagogues."^ Now, He says, they will deliver
you up, and not, ye shall deliver up yourselves ; and " ye
shall be brought before rulers and kings for My sake,"^ but
not, ye shall bring yourselves, for He would have us pass
from place to place as long as there are those who persecute
us for His name's sake ; even as again we hear Him saying,
"But when they persecute you in this city, liee ye into
another."'' For He would not have us go over to the
ministers and satellites of the devil, that we might not be
the cause to them of a manii'old death, inasmuch as thus
we should be compelling them both to be harsher, and to
carry out their deadly works, but He would have us to wait,
and to take heed to ourselves, to watch and to pray, lest we
1 Matt. xxvi. 41. ^ jvi^tt. vi. 13. ^ M^tt. xxvi. 55.
* Matt, xxvii. 2. * Matt. x. 17. « J\Iatt. x. 18.
7 Matt. X. 2:i.

THE CANONICAL EPISTLE. 305
enter into temptation.^ Thus first Stephen, pressing on His
footsteps, suffered martyrdom, being apprehended in Jeru-
salem by the transgressors, and being brought before the
council, he was stoned, and glorified for the name of Christ,
praying with the words, "Lord, lay not this sin to their
charge." 2 Thus James, in the second place, being of Herod
apprehended, was beheaded with the sword. Thus Peter,
the first of the apostles, having been often apprehended,
and thrown into prison, and treated with ignominy, was
last of all crucified at Kome. Likewise also, the renowned
Paul having been oftentimes delivered up and brought in
peril of death, having endured many evils, and making his
l3oast in his numerous persecutions and afflictions, in the
same city was also himself beheaded ; who, in the things
in which he gloried, in these also ended his life ; and at
Damascus he was let down by night in a basket by the
wall, and escaped the hands ^ of him who sought to take
him. For what they set before themselves, first and fore-
most, was to do the work of an evangelist, and to teach the
Word of God, in which, confirming the brethren, that they
might continue in the faith, they said this also, " that we
must out of much tribulation enter into the kingdom of
God."^ For they sought not what was profitable for them,
but that which was profitable for the many, that they might
be saved, and that they might be enabled to say unto them
many things conducing to this, that they might act suitably
to the Word of God, "unless," as says the apostle, "the time
should fail me in speaking."^
Balsanwn.—Those who have but just arisen from sleep,
and especially if they were weighed down with a heavy and
profound sleep, have no constant reason, but one perturbed
and unsteady. To such as these this blessed martyr likens
those who, not in due order, but rashly and inconsiderately,
thrust themselves upon the contest, which is as it were in
travail, and delayed and protracted, inasmuch as it has net
yet burst forth openly, but meditates and delays, hesitating
1 Matt. xxvi. 41. ^ Acts vii. 59. ^ 2 Cor. xi. 32, 33.
* Acts xiv. 22.
s Heb. xi. 32.
U

30G THE WRITINGS OF PETER.
in truth to bring forth the coral)atants, who l)ring temptation
upon themselves, or draw it towards them. Now
these especially are, for the rest of the faithful, kindling the
coals of the sinners, that is to say, the punishment of the
tjrrants. But although he reprehends those who act so,
yet he enjoins the faithful nevertheless to communicate
with them, because on accoimt of Christ they have under-
gone the contest, even though they have ignored His teach-
ing ; for He teaches them to pray that they may not be
tempted; and He did not deliver up Himself, but was
delivered up ; and we are not to go over to the tormentors,
that we may not be the cause of bringing upon them the
guilt of many murders, as those do who incite them to
inflict punishment upon the godly. The canon brings
forward different examples from Holy Scripture.
Zonaras.—Those who have recently arisen from sleep,
especially if they were oppressed with a heavy sleep, have
no steady reason, but one inconstant and perturbed. To
men of this sort this holy martyr likens those who rush
upon the contest, that is, those who, not in due course, but
rashly and inconsiderately, intrude themselves upon it. It is,
as it were, in travail, and delayed and protracted, inasmuch
as it has not yet burst forth openly, but meditates and
delays, and hesitates to bring forth the combatants, who
bring temptation upon themselves, that is, draw it towards
themselves, or rather, for the rest of the faithful, kindle the
coals of the sinners, the torments, namely, which are by the
tyrants inflicted. But although he finds fault with those
who act in this way, he nevertheless decrees that the faith-
ful must communicate with them, because in the name of
Christ they come forward to this, trusting, that is, in Christ,
or in llis name demanding this trial for themselves, even
for He
though, perhaps, they are not obeying His precepts ;
taught them to pray that they might not be tempted ; and
they are ignoring the fact too that the Lord retired from
those who were laying snares for Him, and was wont sometimes
to walk not openly ; neither did He give up Himself
to His passion, but was given up by others ;
and He com-

THE CANONICAL EPISTLE. 307
manded His disciples, when their enemies persecuted them,
to fly from city to city, and not of their own accord to give
themselves up to the tormentors, lest they should be the
cause of bringing the guilt of much blood upon their heads,
irritating them as it were to inflict punishment upon godly
men. And he brings forward the example of the apostles,
of Stephen, of James, and the chiefs of the order, Peter and
Paul.
Canox X.
AVlience it is not right either that those of the clergy who
have deserted of their own accord, and have lapsed, and
taken up the contest afresh, should remain any longer in
their sacred office, inasmuch as they have left destitute the
flock of the Lord, and brought blame upon themselves,
Avhich thing did not one of the apostles. For when the
blessed apostle Paul had undergone many persecutions, and
had shown forth the prizes of many contests, though he
knew that it was far better to "depart, and to be with
Chiist," yet he brings this forward, and says, " Nevertheless
to abide in the flesh is more needful for you."^ For considering
not his own advantage but the advantage of many,
that they might be saved, he judged it more necessary than
his own rest to remain with the brethren, and to have a
care for them ; who also would have him that teacheth to
be "in doctrine"^ an example to the faithful. Whence it
follows that those who, contending in prison, have fallen
from their ministry, and have again taken up the struggle,
are plainly wanting in perception. For how else is it that
they seek for that which they have left, when in this present
time they can be useful to the brethren ? For as long as
they remained firm and stable, of that which they had
done contrary to reason, of this indulgence was accorded
them. But when they lapsed, as having carried themselves
with ostentation,^ and brought reproach upon themselves.
1 PMlipp. i. 23, 24. - Titus ii. 7.
3 Cf. St Paul's description of charity, 1 Cor. xiii. 4 : " Charity
vaunteth not itseK," ov -TzspT^spiViTxi.

308 THE WRITINGS OF PETEB.
they can no longer discharge their sacred ministry; and,
therefore, let them tlie rather take heed to pass their life
in humility, ceasing from vainglory. For communion is
sufficient for them, whicli is granted them with diligence
and care for two causes ; both that they should not seem to
be afflicted with sorrow, and hence by violence seize on
their departure from this world; and also lest any of the
lapsed should have a pretext for being remiss by occasion
of the punishment. And these indeed will reap more shame
and ignominy than all others, even as he who laid the
foundation and was not able to finish it ; for " all that pass
by," He says, " will begin to mock him, saying, " This man
laid the foundation, and was not able to finish it."
Balsamon.—The father having spoken of those who of
their own accord went over to the contest of martyi'doni,
now also speaks of those of the clergy who are in such a
case, and he says, that if any clergyman hath of his own
accord sought the contest, and then, not being able to bear
the tortures, has fallen, but returning to himself, has recanted
his error, and before the tyrants confessed himself a Christian,
such an one shall no longer discharge his sacred ministry,
because he hath deserted the Lord's flock, and because,
having of his own accord sought the contest, tlirough nut
being able to endure the torment, he hath brought reproach
upon himself. For to neglect the teaching of the people,
and to prefer their own advantage, this did not the apostles.
For the mighty Paul, after that he had endured many tor-
ments, though he perceived that it was far better to leave
this life, yet chose rather to live and to be tormented for
the salvation and instruction of the people. They are there-
fore altogether devoid of perception who seek the sacred
ministry from whicli they have fallen of their own accord.
For how is it that they seek for that which they have left,
when they are able in this season of persecution, that is, to
be useful to their brethren ? If indeed they had not fallen,
of that which they had done contrary to reason, their
spontaneous flight for instance, or their slackness in teach-
ing and confirming the brethren, of these things indulgence

THE CANONICAL EPISTLE. 309
would be extended to them. But if from tlieir own arro-
gance and conceit they have lapsed (for of such a nature is
it rashly to venture to expose themselves to torture, and not
to be able to endure it, and thus a triumph has been gained
over them), they cannot any longer execute their sacred
office. AVherefore let them the rather take heed that they
perfect their confession by humility, ceasing from the vainglory
of seeking for the sacred ministry ; for communion
with the faithful is sufficient for them, which is granted for
two reasons, with diligent caution, and just judgment. For
if we say that we will not hold them to be communicants,
we shall both afflict them with grief, giving our sentence
as it were that they should depart this life with violence
and we shall cause others also, who may have lapsed, and
wish to return to what is right, to be negligent and remiss
in this respect, having as a pretext, that they will not be
admitted to communicate with the faitliful, even though
after their fall they should confess the faith, who, if they
are not converted, will undergo more shame and ignominy
than others, even as he Avho laid the foundation, and
did not finish the building. For such an one do those
resemble, who, for Christ's sake indeed, have offered them-
selves to be tormented, and having laid as it were a good
foundation, have not been able to perfect that which is good
by reason of their fall. Observe, then, that not even con-
fession for Christ's sake restores him who has once lapsed
and thus become an alien from his clerical office.
Zonaras.—The father having spoken of those who have
of their own accord exposed themselves to the contest of
martyrdom, now begins to discourse about those of the
clergy who have done the same thing; and says that if any
clergyman has of his own accord given himself up, and then,
not being able to endure the violence of the torment, has
fallen, and again recollecting himself has roused himself
afresh to the contest, and has confessed himself a Christian
before the tyrants, a man of this sort is not any longer to be
admitted to the sacred ministry. And the reason of this he
subjoins; because he has forsaken the Lord's flock, and

310 THE V/JilTINGS OF PETER.
because having of his owu accord offered himself to the
enemy, and not having with constancy endured his torments,
he has brouglit reproach upon himself. But that they
should despise the instruction of tlie people, and prefer
their own advantage, this did not the apostles. For the
mighty Paul, though he had endured many torments, and
felt that it was better for him to leave this life, preferred to
live and to be tormented for the salvation and instruction of
the people. Wlierefore he demonstrates those to be alto-
gether devoid of perception who ask for the sacred ministry
from which they have voluntarily fallen. For how is it,
says he, that they ask for that which they have left, when
in a season of this sort, of raging persecution forsooth, they
can be of great assistance to the brethren ? As long as
they were free from the charge of having lapsed, they would
have obtained pardon for their action that was rashly under-
taken, that, namely, of voluntarily offering themselves to the
adversary, or their negligence in instructing the brethren.
But since they have fallen, inasmuch as they have acted
ostentatiously, they are not to be permitted any longer to dis-
charge their sacred functions. If, says he, that they had not
fallen they would have obtained pardon for their action which
was devoid of reason ;
calling that action devoid of reason,
not only because they gave themselves up to the enemy, but
rather because they deserted the Lord's flock, and did not
remain to guard it, and to confirm the brethren who were
harassed in this time of persecution. But if they have
fallen, from the fact that they have carried themselves
vauntingly, and he here calls pride and arrogance 'TrspTspsia,
because it is from arrogance that they have put confidence
in themselves, and have put an end to the contest, and have
brought reproach upon themselves ; that is, by reason of
their fall, they have contracted a blemish and stain, it is
not lawful for them any longer to be occupied in the sacred
ministry. Wherefore let tliem study, says he, to perfect
their confession by humility, ceasing forsooth from all vain-
glory. For in that they seek to be enrolled in the sacred
ministry, this proceeds from ambition and self-seeking. For

THE CANONICAL EPISTLE. 311
communion is sufficient for tliem, that the faithful should
communicate with them, and pray with them, and that they
should participate in the sacred mysteries. And this should
be granted with diligent caution and care, both lest they
should seem to be aliiicted with grief, seizing on a dissolu-
tion of this life, lest, that is, as he says, being overcome
with grief, they shoidd depart and get free from the body,
that is, go out from it, from the violence of the torment
and afflictions which they undergo in the prison; and
that none should have the pretext of their punishment
for carrying themselves dissolutely and cowardly in the
contest of confession, and thus fall away. Who will the
rather be put to shame, according to the saying in the
Gospel, " Who could not finish after that he had laid the
foundation."
[The digression tvJiich folloivs is entirely directed against
Muzalon.]
Moreover, let those apply their minds to what is in
this place brought forward by this great father and holy
martyr, who say that it is lawful for bishops to give up
their sees, and to retain the dignity of the priesthood.
For if to the clergy who voluntarily offered themselves to
the contest of confession, and who, when tormented, failed
in constancy and yielded, and afterwards returned to the
contest, if to them indulgence is scarcely granted, because
they deferred to execute their ministerial duties ; nor, in the
opinion of this divine father, is any thing else objected to
them but that they deserted the brethren, when in adverse
and turbulent times they might have been useful in con-
firming them in the faith, and that after that they had been
counted worthy to bear testimony to the faith, and carried
about in their flesh the marks of Cln-ist ; how shall that chief
priest and pastor, who ought to lay down his life for the
sheep, when he has deserted the flock that was committed
unto him, and repudiated its care and administration, and
as far as in him lies given it over to the wolf, be thought
worthy to retain the dignity of the sacred ministry, and not
rather be judged worthy of the severest punishments for

312 THE WAITINGS OF PETER.
deserting the people entrusted to his care? Nay, but he
will demand a reward for this thing, or rather he will him-
self supply it to himself : refusing that which brings labour
to them, namely, the office of teaching and of correcting
vice ; but embracing that which gains for them honour and
glory, making it their own, keeping hold of it with their
teeth as it were, and not letting it go in the least. For if
in the case of the clergy it be called an action contrary to
reason to desert the people, and to go away from them to
the contest in the cause of piety ; how much more contrary
to reason shall it be judged for a bishop to desert his people,
not in order that he may contend in a contest, but that h«^
may deliver himself up to ease and indolence, and lay aside;
and escape entirely from his cares for the salvation of souls ?
The sixteenth canon also of the seventh CEcumenical Council
gravely accuses those of folly who decree that the dignity
of the sacred ministry can be retained by a bishop who has
repudiated his bishopric. For if according to the sentence
of the aforesaid canon, a bishop who has been absent from
his see more than six months, unless some one of the causes
there enumerated shall have intervened, has both fallen
from the episcopate and the highest dignity of the priesthood,
and is deprived of both ; how shall he who has repudiated the
episcopate, and refuses any longer to feed the flock entrusted
to him, and despises the care of it through his desire of an
easy life, be held to be of the number of bishops ? For if he
wdio has committed the lesser fault, of leaving for more than
six months tlie people placed under him destitute of th(>
care and administration of a pastor, incurs the privation of
the episcopate and of his sacred dignity ; he who offends in
a way greater and much more grievous, namely, in deserting
altogether the multitude which the grace of the Holy
Spirit has committed to him to be cared for and guarded,
shall deservedly be punished with greater severity, and will
pay the heavier penalty of losing, as far as he is concerned,
the flock of which he was appointed shepherd by the great
and chief Shepherd and High Priest. But those who
decree the dignity of the priesthood to him as a reward

HIE CANONICAL EPISTLE. 313
and honorarium for declining his office, in my opinion
make both themselves and him obnoxious to the judgment
of God.
Canon XT.
For those who first, when the persecution waxed warm,
leaped forth, standing around the judgment-seat, and behold-
ing the holy martyrs who were hastening to the " prize of
their high calling,"^ then, fired with a holy zeal, gave themselves
up to this, using much boldness, and especially when
they saw those who were drawn aside and lapsed, on their
account they were roused mightily within, and, as it were
by some inward voice, impelled to war down and subdue the
adversary who was exulting; for this they earnestly contended,
that he might not seem "to be wise in his own
conceit," ^ on account of those things in which by reason of
his subtlety they appeared to be inferior to him, even though
it escaped his observation that he was overcome by those
who with constancy endured the torments of the lash and
scourge, and the sharp edge of the sword, the burning in
the fire, and the immersion in the water. To those also who
entreat that the prayers and supplications of faith should be
made either in behalf of those who have been punished by
imprisonment, and have been delivered up by hunger and
thirst, or for those who out of prison have by the judges
been tortured with whippings and scourgings, and afterwards
have been overcome by the infirmity of the flesh, it is right
to give our consent. For to sympathize with the sorrow and
affliction of those who sorrow and mourn for those who in the
contest have been overcome by the great strength of the evil-
contriving devil, whether it be for parents, or brethren, or
children, hurts no one. For we know that on account of the
faith of others some have obtained the goodness of God, both
in the remission of sins, and in the health of their bodies, and
in the resurrection of the dead. Therefore, being mindful
of the many labours and distresses which for the name of
Christ they have sustained, since they have themselves also
1 Pliilipp. iii. 14. 2 ^q^^_ xii. 16.

314 THE WRITINGS OF PETER.
repented, and have bewailed that which was done by them
through their being betrayed by the languor and mortifica-
tion of the body ; and since, besides this, they testify that in
their life they have as it were been aliens from their city,
let us pray together with them and entreat for their recon-
ciliation, together with other things that are befitting,
through Him wdio is " our Advocate with the Father, and
makes propitiation for our sins." " And if any man sin,
says he, " we have an Advocate with the Father, Jesus Christ
the righteous : and He is the propitiation for our sins." ^
Balsamon.—The saint having said before that those who
of their own accord entered upon the contest and lapsed,
and did not repent nor recant their error^ would be covered
with more shame, as being like men who did not go on witli
the building beyond the foundation, that is, did not perfect
that which is good, now brings forward a confirmation of
this and other matters, saying. Those who talcing their stand
in the fervour and vehemence of the persecution, seeing the
holy martyrs, and with what divine zeal they contended to
receive the celestial crown, gave themselves up to martyrdom
with much boldness, and especially when they saw
some drawn aside, that is, led astray and deluded by the
devil, and lapsing or denying godliness; wherefore being
inwardly inflamed, and with hearts enkindled, as hearing that
they by this means should war down and subdue the proud
adversary the devil, were eager to undergo martyixlom lest
the devil should boast and seem " to be wise in his own
conceit," as having by his subtlety and malice overcome
those who of their own accord sought martyi-dom : even
though it escaped him that he was rather overcome by
those combatants who bravely withstood the torments.
Therefore to the faithful who pray for those who are
enduring punishment, and afflicted by it, it is right to
assent or to concur in this, which is also decreed ; and it
can by no means be hurtful to sympathize in their sorrow
and afiliction with the parents or other relatives in behalf
of those who have given their testimony and undergone
1 1 John ii. 1.
'

THE CANONICAL EPISTLE. 315
inartyi'dom, but have lapsed by the arts and snares of the
devil. For we know that many have obtained the goodness
and compassion of God by the prayers of others. Therefore
we will pray for them that remission of their sins be granted
them by God ; and with the others who have lapsed, and
have afterwards recanted their error, and confessed godli-
ness, we will communicate, being mindful of those contests
which before their fall they sustained for God's sake, and
also of their subsequent worthy repentance, and that they
testify that on account of their sin they have been as it
were aliens from their city ; and we will not only communicate
with them, but pray also for their reconciliation,
together with other things that are convenient, either with
the good works which ought to be done by them— fastmg,
for instance, almsgiving, and jDenance ; by which things He
who is our Advocate makes the Father propitious towards
us. Then he makes use of a passage of Holy Scripture, and
this is taken from the first catholic epistle of the holy apostle
and evangelist John.
Zonaras.—The meaning of the present canon is as
follows :—Those, he says, who set in the fervour of the persecution,
that is, in its greatest height and most vehement
heat, beheld the martyi-doms of the saints, and how eagerly
they hastened to receive the celestial crown, fired with a
holy emulation, gave themselves up to martjrrdom, leaping
as it were into the contest with much boldness, in imitation
of the saints who suffered, and offered themselves readily
for the confirming of the faith by their testimony ; and on
that account especially, because they beheld many who
were drawn aside, that is, led astray, denying their faith.
Wliereupon they being inflamed, that is, fired in heart,
endeavoured to subdue the adversary that was hostile to
them, that he might not, as a victor, exult over the godly.
Although it escaped him that he was rather conquered by
them, many even unto death showing forth constancy for
the faith. They hastened, therefore, says he, to do this, but
overcome by the violence of their torments, by reason of the
infirmity of the flesh, being some of them evil entreated in

316 THE WRITINGS OF PETER.
prison, and others punished by decree of the judt^^es, and
not being able to endure their punishment. It is meet,
therefore, to sympathize with those who mourn for their
sakes. Now they mourn, says he, some the lapse of parents,
others of brethren, and others of children. To mourn,
therefore, with those who bewail the lapsed, hurts no one
neither to join in prayer and grief with those who pray foi
themselves, together with other things that are reasonable,
namely, that they who have lapsed may show forth other
things that are consistent with penitence ; such as are fasting
and tears and other humiliations, and observe the punishment
inflicted on them, and, if their means allow, bestow
money upon the poor ; by which means He who is the
Advocate in our behalf will render the Father propitious to
us. Then he brings forward a passage from Holy Scripture,
which is taken from the first epistle of the holy a^Jostle
and evangelist Jolni.
Canon XII.
Against those who have given money that they might be
entirely undisturbed by evil [/.axla], an accusation cannot
be brought. For they have sustained the loss and sacrifice
of their goods that they might not hurt or destroy their soul,
which others for the sake of filthy lucre have not done ; and
yet the Lord says, " What is a man profited, if he shall gain
the whole world, and lose his own soul?^ and again, "Ye
cannot serve God and mammon."^ In these things, then,
they have shown themselves the servants of God, inasmuch
as they have hated, trodden under foot, and despised money,
and have thus fulfilled what is written : " The ransom of a
man's life are his riches."^ For we read also in the Acts of
the Apostles that those who in the stead of Paul and Silas
were dragged before the magistrates at Thessalonica, were
dismissed with a heavy fine. For after that they had been
very burdensome to them for his name, and had troubled
the people and the rulers of the city, " having taken secu-
1 Mutt. xvi. 2G. - ^Iiitt. vi. l4. ^ Prov. xiii. 8.
;

THE CANONICAL EPISTLE. 317
rity," he says, " of Jason, and of the others, they let thein
go. And tlie brethren immediately sent away Paul and
Silas by night unto Berea."^
Balsamon.—After that the saint had finished his discourse
concerning those who of their own accord had offered them-
selves to martyrdom, he said that those were not to be
reprehended who by a sum of money paid down freed them-
selves from the affliction of persecution. For they preferred
to make a sacrifice of their money rather than of their souls.
Then he confirms this, and brings forward different Scripture
examples from the Acts of the Apostles concerning the
blessed apostle Paul and others.
Zonaras.—But those, he says, are not to be reprehended
who have paid money down, and thus escaped, and mamtained
their piety, nor for this thing may any one bring an
accusation against them. Por they have preferred to lose
their money rather than their souls, and have shown that
they wish to serve God and not mammon ; that is, riches.
And he brings forward the words of Scripture, and the
example, as in the Acts of the Apostles, of the blessed
apostle Paul and others. Now, when it is said that they
have been undisturbed by all evil [xaxia], it is to be so
taken, either that they have been left undisturbed, so far
as the denial of the faith is concerned, which overcomes
all evil [xax/a], or he means by xaniai, the afflictions of
persecutions.
Canon XTII.
Hence neither is it lawful to accuse those who have left
all, and have retired for the safety of their life, as if others
had been held back by them. Por at Ephesus also they
seized Gains and Aristarchus instead of Paul, and rushed
to the theatre, these being Paul's companions in travel,^ and
he wishing himself to enter in unto the people, since it was
by reason of his having persuaded them, and drawing away
a great multitude to the worship of the true God, that the
tumult arose. "The disciples suffered him not," he says,
1 Acts xvii. 9, 10. - Acts xix. 26-30.

318 THE WHITINGS OF PETER.
" Xay, moreover, certain of the cliief of Asia, who were liis
friends, sent unto him, desiring him that he would not
adventure himself into the theatre." But if any persist in
contending with them, let them apply their minds with
sincerity to him who says, " Escape for thy life ; look not
behind tliee."^ Let them recall to their minds also how
Peter, the chief of the apostles, " was thrown into prison, and
delivered to four quaternions of soldiers to keep him;"^ of
whom, when he had escaped by niglit, and had been preserved
out of the hand of the Jews by the commandment of the
angel of the Lord, it is said, " As soon as it was day, there
was no small stir among the soldiers, what was become of
Peter. And when Herod had sought for him, and found
him not, he examined the keepers, and commanded that they
should be put to death," ^ on account of whom no blame is
attributed to Peter ; for it was in their power, when they
saw what was done, to escape, just as also all the infants
in Bethlehem,^ and all the coast thereof, might have escaped,
if their parents had known what was going to happen.
These were put to death by the murderer Herod, in order
to secure the death of one Infant whom he sought, which
Infant itself also escaped at the commandment of the angel
of the Lord, who now began quickly to spoil, and to hasten
the prey, according to the name whereby he was called ; as
it is written, "Call his name Maher-shalal-hash-baz : for
before the child shall have knowledge to cry, My father
and my mother, the riches of Damascus and the spoil of
Samaria shall be taken away before the king of Assyria."^
The Magi then as now having been despoiled and divided
for a prey, humbly, and in the guise of suppliants, adore
the Child, opening their treasures, and offering unto Him
gifts most opportune and magnificent—gold, and frankincense,
and myrrh— as to a king, to God, and to man;
whence they were no longer willing to return to the
1 Gen. xix. 17.
^ Acts. xii. 4.
3 "
Acts xii. 18, 19.
Matt. ii. 13-lG.
^
Is. viii. 3 4. The literal meaning of the name Maher-shalal-hash-
taz is, " In speed spoil, booty hastens."

THE CANONICAL EPISTLE. 319
Assyrian king, being forbidden to do so by Providence.
For " being warned of God in a dream," he says, " that they
should not retin^n to Herod, they departed into their own
country another way."^ Hence the bloodthu-sty " Herod,
when he saw that he was mocked of the wise men, was
exceeding wroth, and sent forth," he says, " and slew all
the children that were in Bethlehem, and in all the coast
thereof, from two years old and under, according to the
time that he had diligently inquired of the wise men."^
Together with whom, having sought to kill another infant
that had been previously born, and not being able to find
him, he slew his father Zacharias between the temple and
the altar, the Child having escaped witli his mother Eliza-
beth. "Wlience these men that have withdrawn themselves
are not at all to be blamed.
Balsamon.—But if any, says he, have left their good and
gone away, lest they should be detained and brought into
peril, as being those perhaps who might not be able to per-
sist in their confession to the end, on account of the cruelty
of their tormentors, they shall not be found fault with, even
though others have been detained on their account. And
he brings forward as an instance on this score Gains and
Aristarchus, who were detained instead of Paul; the soldiers
who kept Peter ; the infants who were massacred by Herod
on account of Christ; and Zacharias, the father of the revered
and blessed forerunner.
Zonaras.— But if any, says he, have left their possessions,
and have gone away, lest being detained they should be
endangered, and because, perhaps, they would not be able
to persist in their confession unto the end, on account of
the cruelty of the tormentors, they are not to be accused,
even if others are detained and punished on their account.
And, again, he brings forward an example from the Acts of
the Apostles, saying that at Ephesus also Gains and Aris-
tarchus were apprehended in the stead of Paul, and that
Paul was not blamed for this ; nor was Peter, when he was
brought forth out of prison by an angel, and escaped the
1 Matt. ii. 11-13. 2 Matt. ii. IG.

y20 THE WRITINGS OF PETER.
danger, and the soldiers who guarded him were on his
account punished. Then he cites another example from
the Gospel, namely, the infants wlio were put to death by
Herod ;
on account of which, says he, our Lord was not
blamed. And when Elizabeth had taken to flight with
John, and had preserved him, his father Zacharias was put
to death, the child being demanded of him ; nor was this
imputed as a crime to John.
Canon XIV.
But if anyhave endured much violence and the strong pres-
sure of necessity, receiving into their mouths iron and chains,
and for their good affection towards the faith have bravely
borne the burning of their hands that against their will had
been put to the profane sacrifice, as from their prison the
thrice-blessed martyrs have written to me respecting those
in Libya, and others their fellow-ministers; such, on the
testimony of the rest of their brethren, can be placed in
the ministry amongst the confessors, as those who have been
mortified by many torments, and were no longer able either
to speak, or to give utterance, or to move, so as to resist
those who vainly offered them violence. For they did
not assent to their impiety; as I have again heard from
their fellow-ministers, they will be reckoned amongst the
confessors, as also he who hath after the example of Timothy
ordered his life, obeying him who says, "Follow after
righteousness, godliness, faith, love, patience, meekness.
Fight the good fight of faith, lay hold on eternal life, where-
unto thou art also called, and hast professed a good pro-
fession before many witnesses." ^
Balsamon.—Th.os,e, who by the violence of the tyrant
seemed to eat meat that had been offered to idols, or to
drink wine from the Greek libations (for it happened some-
times that they were thrown upon the ground, and hooks
or pieces of iron put into their mouths to keep them open,
and then the tyrants poured wine down their throats, or
1 1 Tim. vi. 11, 12.

THE CANONICAL EPISTLE. 321
threw into them pieces of meat ; or putting hot coals into
their hands, togetlier with incense, they compelled them to
sacrifice), if they were clergymen, the canon decrees that
they should each in his own degree be ranked amongst the
confessors. But if laymen, that they should be reclvoned as
martjrrs, because they did not these things of their own free
will, nor did they at all assent to the action ; as also amongst
the confessors are to be reckoned those who from the ex-
tremity of the tortures lost their strength of body, and were
not able to resist those who poured into their mouths the
wine of the libations. And next in order he speaks of
those who give the testimony of a good conscience, and
enumerates them amongst the confessors.
Zonaras.—Those who chastised the blessed martyrs, after
many torments, in the case of some violently poured into
their mouths the wine of the libations, or even crammed
into their mouths some of the meat that had been offered to
idols, and putting incense into their hands, they dragged
them to the altars, and then violently seizing on their hands,
they either sprinkled the incense upon the altar, or placed
hot coals together with the incense into their hands, that,
not being able to bear the pain of the burning, they might
drop the incense together with the coals upon the altar ; for
they were constrained by them. Men of this sort, he affirms,
can remain enrolled in the sacred ministry, or rather be
placed in the rank of confessors. For they did not by their
own choice either taste the libations, or place the incense
upon the altar, but being compelled by violence, their reason
not consenting to the action ; as also those who from the
extremity of the suffering lost their bodily vigour, so as
neither to be able to speak or move, nor to resist those
who were violently pouring into their mouths the wine of
libations, these also are to be placed amongst the confessors.
And next in order he discourses of those who sive the
testimony of a good conscience, and places them also in
the number of confessors.

322 THE WRITINGS OF PETER.
Canon XV.
No one shall find fanlt with us lor ohserving the fourth
day of the week, and the preparation [the sixth day]/ on
wliich it is reasonably enjoined us to fast according to the
tradition. On the fourth day, indeed, because on it the
Jews took counsel for the betrayal of the Lord ; and on the
sixth, because on it He himself suffered for us. But the
Lord's day we celebrate as a day of joy, because on it He
rose again, on which day we have received it for a custom
not even to bow the knee.
Balsamon.—Conformably to the sixty-fourth apostolical
canon, which decrees that we are not to fast on the
Sabbath, with one exception, the great Sabbath ; and to
the sixty-ninth canon, which severely punishes those who
do not fast in the Holy Lent, and on every fourth day of
the week and day of preparation. Thus also does the pre-
sent canon decree.
Zonaras.—Always, says he, are the fourth and sixth days
of every week to be kept as fasts ; nor will any one find
fault with us for fasting on them ; and the reasons he sub-
joins. But on the Lord's day we ought not to fast, for it
is a day of joy for the resurrection of the Lord, and on it,
says he, we have received that we ought not even to bow
the knee. This word, therefore, is to be carefully observed,
" we have received," and " it is enjoined upon us according
to the tradition." For from hence it is evident that long-
established custom w^as taken for law. Moreover, the great
Basil annexes also the causes for which it was forbidden to
bend the knee on the Lord's day, and from tlie Passover to
Pentecost. Eead also the sixty-sixth and sixty-ninth apos-
tolical canons.
1 The day before the Hebrew SaljV.aUi.—To.

FRAGMENTS. 323
LETTER TO THE CHURCH AT ALEXANDRIA.^
Peter, to the brethren beloved and established in the
faith of God, peace in the Lord. Since I have found out
that Meletius acts in no way for the common good (for
neither is he contented with the letter of the most holy
bishops and martyrs), but, invading my parish, hath
assumed so much to himseK as to endeavour to separate
from my authority the priests, and those who had been
entrusted with visiting the needy ; and, giving proof of his
desire for pre-eminence, has ordained in the prison several
unto himself; now, take ye heed to this, and hold no communion
with him, until I meet him in company with some
wise and discreet men, and see what the designs are which
he has thought upon. Eare ye well.
A FRAGMENT FROM THE BOOK ON THE
GODHEAD.
[From the Acts of the Council of Ephesus, i. and vii. 2. Galland.]
Since certainly "grace and truth came by Jesus Christ,"
whence also by grace we are saved, according to that word
of the apostle, " and that not of yourselves, nor of works,
lest any man should boast ;"^ by the will of God, " the Word
was made flesh,"* and "was found in fashion as a man."^
But yet He was not left without His divinity. For neither
"though He was rich did He become poor"^ that He might
absolutely be separated from His power and glory, but that
He might HimseK endure death for us sinners, the just for
the unjust, that He might bring us to God, "being put to
death in the flesh, but quickened by the Spirit ;" and after-
wards other things. Whence the evangelist also asserts the
truth when he says, " The Word was made flesh, and dwelt
among us ;" then indeed, from the time when the angel
1 From Gallandius. 2 j(,|jn i. IT. ^ Ep]^_ ii_ 3^ 9^
* Jolm i. 14. ^ Phil. ii. 7. ^ 2 Cor. viii. 9.

324 THE WRITINGS OF PETER.
had saluted the virgin, saying, " Hail, thou that art highly
favoured, the Lord is with thee." Now when Gabriel said,
" The Lord is with thee," he meant God the Word is with
thee. L'or he shows that He was conceived in the womb,
and was to become flesh ; as it is written, " The Holy
Ghost shall come upon thee, and the power of the Highest
shall overshadow thee ; therefore also that holy thing, which
shall be born of thee, shall be called the Son of God;"^ and
afterwards other things. Now God the Word, in the absence
of a man, by the will of God, who easily effects every thing,
was made flesh in the womb of the virgin, not requiring tlie
operation or the presence of a man. For more efficacious
than a man was the power of God overshadowing the virgin,
together with the Holy Ghost also who came upon her.
A FEAGMENT FEOM THE HOMILY ON THE
ADVENT OF OUK SAVIOUE.
[Apud Leontium Byzant., lib. i., contra Nestor, et Eutych., torn. L
Thes. Caiiis. p. 550.]
And He said unto Judas, " Betrayest thou the Son of God
with a kiss ?"^ These things and the like, and all the signs
which He showed, and His miracles, prove that He is God
made man. Both things therefore are demonstrated, that
He was God by nature, and that He was man by nature.
A FEAGMENT FEOM THE HOMILY ON THE
SOJOUENING OF CHEIST WITH US.
[Ex Leontio Hierosolymitano, contra Monophysitas, Ap. Mai. Script.
Vet., toiQ. vii. p. 134.]
Both therefore is proved, that he was God by nature, and
was made man by nature.
1 Luke i. 35. ^ Luke xxii. 48.

FRAGMENTS. 325
That up to the time of the Destruction of Jerusalem,
THE Jews rightly appointed the fourteenth day of
the first lunar month.
[Apud Galland, Ex Chronico Paschal, p. 1, scriq., edit.
Venet. 1729.]
1. Since the mercy of God is every where great, let its bless
Hini, and also because He has sent unto us the Spirit of
truth to guide us into all truth. For for this cause the
month Abib was appointed by the law to be the beginning
of months, and was made known unto us as the first among
the months of the year ; both by the ancient writers who
lived before, and by the later who lived after the destruction
of Jerusalem, it was shown to possess a most clear and
evidently defined period, especially because in some places
the reaping is early, and sometimes it is late, so as to be
sometimes before the time and sometimes after it, as it
happened in the very beginning of the giving of the law,
before the Passover, according as it is written, "But the
wheat and the rye were not smitten, for they were not grown
up."^ Whence it is rightly prescribed by the law, that from
the vernal equinox, in whatsoever week the fourteenth day
of the first month shall fall, in it the Passover is to be cele-
brated, becoming and conformable songs of praise having
been first taken up for its celebration. For this first month,
says he, " shall be unto you the beginning of months,"^ when
the sun in the summer time sends forth a far stronger and
clearer light, and the days are lengthened and become longer,
whilst the nights are contracted and shortened. Moreover,
when the new seeds have sprung up, they are tlioroughly
purged, and borne into the threshing floor ; nor only this,
but also all the shrubs blossom, and burst forth into flower.
Immediately therefore they are discovered to send forth in
alternation various and diverse fruits, so that the grapeclusters
are found at that time; as says the lawgiver, " Now,
1 Exod. ix. 32. 2 Exod. xii. 2.

326 THE WRITINGS OF PETER.
it was the time of spring, of the first ripe grapes ;"^ and when
he sent the men to spy out the hxnd, they brought on bearers
a large cluster of grapes, and pomegranates also, and figs.
For then, as they say, our eternal God also, the Maker and
Creator of all tilings, framed all things, and said to them,
" Let the earth bring forth grass, the herb yielding seed, and
the fruit tree yielding fruit after his kind, whose seed is in
itself upon the earth." Then he adds, " And it was so
and God saw that it was good."^ Moreover, he makes
quite clear that the first niontli amongst the Hebrews was
appointed by law, which we know to have been observed
by the Jews up to the destruction of Jerusalem, because
this has been so handed down by the Hebrew tradition.
But after the destruction of the city it was mocked at by
some hardening of heart, which we observing, according
to the law, with sincerity have received ; and in this,
according to the Word, when he speaks of the day of our
holy festivity, which the election hath attained : but the
rest have become hardened,^ as said the Scripture ;
other things.
and after
2. And He says as follows : " All these things will they
do unto you for My name's sake, because they know not
Him that sent Me."* But if they knew not Him who sent,
and Him who was sent, there is no reason to doubt but
that they have been ignorant of the Passover as prescribed
by the law, so as not merely to err in their choice of the
place, but also in reckoning the beginning of the month,
which is the first amongst the months of the year, on the
fourteenth day of which, being accurately observed, after
the equinox, the ancients celebrated the Passover, according
to the divine command; whereas the men of the present
day now celebrate it before the equinox, and that altogether
through negligence and error, being ignorant how they cele-
brated it in its season, as He confesses who in these things
was described.
3. Whether therefore tlie Jews erroneously sometimes
celebrate their Passover according to tlie course of the
1 Num. xii. 24. ^ Qeii. i. 11, 12. ^ xiom. xi. 7. ^ John xv. 21.
;

FRAGMENTS. 327
moon in the month Phameuoth, or according to the interca-
lary month, every third year in the month Pharmuthi,
matters not to us. Por we have no other object than to
keep the remembrance of His Passion, and that at this very
time ; as those who were eye-witnesses of it have from the
beginning handed down, before the Egyptians believed. For
neither by observing the course of the moon do they neces-
sarily celebrate it on the sixteenth day of Phamenoth, but
once every three years in the month Pharmuthi ; for from
the beginning, and before the advent of Christ, they seem to
have so done. Hence, when the Lord reproves them by the
and I
prophet. He says, " They do always err in their heart ;
have sworn in My wrath that they shall not enter into My
rest."i
4. "Wherefore, as thou seest, even in this thou appearest
to be lying greatly, not only against men, but also against
God. First, indeed, since in this matter the Jews never
erred, as consorting with those who were eye-witnesses and
ministers, much less from the beginning before the advent
of Christ. For God does not say that they did always err
in their heart as regards the precept of the law concerning
the Passover, as thou hast written, but on account of all
their other disobedience, and on account of their evil and
unseemly deeds, when, indeed. He perceived them turning
to idolatry and to fornication.
5. And after a few things. So that also in this respect,
since thou hast slumbered, rouse thyself much, and very
much, with the scourge of the Preacher, being mindful
especially of that passage where he speaks of " slipping on
the pavement, and with the tongue."^ For, as thou seest
again, the charge cast by thee upon their leaders is reflected
back ;
nay, and one may suspect a great subsequent danger,
inasmuch as we hear that the stone which a man casts up on
high falls back upon his head. Lluch more reckless is he
who, in this respect, ventures to bring a charge against
jMoses, that mighty servant of God, or Joshua, the son of
Kuu, who succeeded liim, or tliose wlio in succession rightly
1 Ps. xcv. 10, 11. 2 Ecclus. XX. 18.

328 THE WRITINGS OF PETER.
followed them and ruled ; the judges, I mean, and tlie
kings wlio appeared, or the prophets whom the Holy Spirit
inspired, and those who amongst the high-priests were
blameless, and those who, in following the traditions, changed
nothincr, but acrreed as to the observance of the Passover in
its season, as also of the rest of their feasts.
6. And after other things. But thou oughtest rather to
have pursued a safer and more auspicious course, and not to
liave written rashly and slanderously, that they seem from
the beginning, and always, to have been in error about the
Passover, which you cannot prove, whatever charge you
may wish to bring against those who, at the present time,
have erred with a grievous wandering, having fallen away
from the commandment of the law concerning the Passover
and other things. For the ancients seem to have kept it
after the vernal equinox, which you can discover if you read
ancient books, and those especially which wxre written by
the learned Hebrews.
7. That therefore up to the period of the Lord's Passion,
and at the time of the last destruction of Jerusalem, which
happened under Vespasian, the Eoman emperor, the people
of Israel, rightly observing the fourteenth day of the first
lunar month, celebrated on it the Passover of the law, has
been briefly demonstrated. Therefore, when the holy pro-
phets, and all, as I have said, who righteously and justly
walked in the law of the Lord, together with the entire
people, celebrated a typical and shadowy Passover, the
Creator and Lord of every visible and invisible creature, the
only-begotten Son, and the "Word co-eternal with the Father
and the Holy Spirit, and of the same substance with them,
according to His divine nature, our Lord and God, Jesus
Christ, being in the end of the world born according to the
ilesh of our holy and glorious lady. Mother of God, and
Ever-Virgin, and, of a truth, of Mary the Mother of God ;
and being seen upon earth, and having true and real con-
verse as man with men, who were of the same substance
with Him, according to His human nature. Himself also,
with the people, in tlie years before His public ministry and

FRAGMENTS. 329
(luring His public ministry, did celebrate the legal and
shadowy Passover, eating the typical lamb. For " I came
not to destroy the law, or the prophets, but to fulfil them,"
the Saviour Himself said in the Gospel. But after His
public ministry He did not eat of the lamb, but Himself
suffered as the true Lamb in the Paschal feast, as John, the
divine and evangelist, teaches us in the Gospel written by
him, where he thus speaks : " Then led they Jesus from
Caiaphas unto the hall of judgment: and it w^as early; and
they themselves went not into the judgment-hall, lest they
should be defiled, but that they might eat the passover."^
And after a few things more. "When Pilate therefore
heard that saying, he brought Jesus forth, and sat down in
the judgment-seat, in a place that is called the Pavement,
but in the Hebrew, Gabbatha. And it was the preparation
of the passover, and about the third hour,"^ as the correct
books render it, and the copy itself that was written by the
hand of the evangelist, which, by the divine grace, has been
preserved in the most holy Church of Ephesus, and is there
adored by the faithful. And again the same evangelist
says : " The Jews therefore, because it was the preparation,
that the bodies should not remain upon the cross on the
Sabbath-day (for that Sabbath-day was an high day), be-
sought Pilate that their legs might be broken, and that they
might be taken away."^ On that day, therefore, on which
the Jews were about to eat the Passover in the evening,
our Lord and Saviour Jesus Christ was crucified, being
made the victim to those who were about to partake by
faith of the mystery concerning Him, according to what is
written by the blessed Paul :
" For even Christ our Passover
is sacrificed for us;"^ and not as some who, carried along
by ignorance, confidently affirm that after He had eaten the
^ Jolin xviii. 28.
2 John xix. 13, 14. And about the sixth hour is the reading of our
English version. According to St Mark, the crucifixion took place at
the third hour (chap. xxv. 25.) Eusebius, Theophylact, and Severus
(ui the Catena, ed. Liicke, ii.) suppose that there has been some very
early erratum ia our copies. See ALford's note on the passage. Tr.
3 John xix. 31. M Cor. v. 7.

330 THE WRITINGS OF PETER.
Passover, He was betrayed ; wliicli we neither learn from
the holy evangelists, nor has any of the blessed apostles
handed it down to us. At the time, therefore, in which our
Lord and God Jesus Christ suffered for us, according to the
liesh, He did not eat of the legal Passover ; but, as I have
said. He Himself, as the true Lamb, was sacrificed for us in
the feast of the typical Passover, on the day of the prepara-
tion, the fourteenth of the first lunar month. The typical
Passover, therefore, then ceased, the true Passover being
" For Christ our Passover was sacrificed for us," as
present :
has been before said, and as that chosen vessel, the apostle
Paul, teaches.
IL
llUd. p. 17.5, D.]
Now it was the preparation, about the third hour, as the
accurate books have it, and the autograph copy itself of the
Evangelist John, which up to this day has by divine grace
been preserved in the most holy Church of Ephesus, and is
there adored by the faithful.
OF THE SOUL AND BODY.
[Ex Leontii et Joannis Rer. Sacr. lib. ii. Apud Mai. Script. Vet.
torn. vii. p. 85.]
From his demonstration that the soul was not 2J'>"C-c^~istcnt
to the liodij.
The things which pertain to the divinity and humanity
of the Second Man from heaven, in what has been written
above, according to the blessed apostle, we have explained
and now we have thought it necessary to explain the things
which pertain to the first man, who is of earth and earthy,
being about, namely, to demonstrate this, that he was created
at the same time one and the same, although sometimes he
is separately designated as the man external and internal.
;

FRAGMENTS. 331
For if, according to tlie Word of salvation, He wlio made
what is without, made also that which is within, He cer-
tainly, by one operation, and at the same time, made both,
on that day, indeed, on which God said, " Let us make man
in our image, after our likeness ;"^ whence it is manifest that
man was not formed by a conjunction of the body with a
certain pre-existent type. For if the earth, at the bidding
of the Creator, brought forth the other animals endowed
with life, much rather did the dust which God took from
the earth receive a vital energy from the will and operation
of God.
FEAGMENT.
[Ex Leontio et Joanne Rer. Sacr. lib. ii. Apud Mai. Script. Vet.
Wretch that I am !
torn. vii. p. 96.]
I have not remembered that God
observes the mind, and hears the voice of the soul. I turned
consciously to sin, saying to myself, God is merciful, and
will bear with me ; and when I was not instantly smitten,
I ceased not, but rather despised His forbearance, and
exhausted the lonoj-sufferins; of God.
0:N" ST MATTHEW.
[From the Treatise of tlie Emperor Justinian against the Monophysites.
Apud Mai. Script. Vet. vii. 306, 307.]
And in the Gospel according to Matthew, the Lord said
" Betrayest thou the Son of Man
to him who betrayed Him :
with a kiss?" which Peter the Martp* and Archbishop of
Alexandria expounding, says, this and other things like,
" All the signs which He showed, and the miracles that He
did, testify of Him that He is God incarnate ; both things
therefore are together proved, that He was God by nature,
and was made man by nature."
1 Gen. i. 26.

332 THE WRITINGS OF PETER.
FEOM A SEKMON OE A TEEATISE ON THEOLOGY.
In the meanwhile the evangelist says with firmness, " The
Word was made flesh, and dwelt among us."^ From this
we learn that the angel, when he saluted the virgin with
the words, " Hail, thou that art highly favoured, the Lord is
with thee,"" intended to signify God the Word is with thee,
and also to show that He would arise from Her bosom, and
would be made flesh, even as it is written, " The Holy Ghost
shall come upon thee, and the power of the Highest shall
overshadow thee ;
therefore also that holy thing, which shall
be born of thee, shall be called the Son of God."^
1 John L 14. 2 Luije i. 28. ^ l^^j^^ i 35^

ALEXANDER, BISHOP OF ALEXANDRIA.
INTKODUCTIOK
|LEXANDEE was appointed successor to Achilles,
as Bishop of Alexandria, about a.d. 312. The
virtues of this prelate, which Eusebius has
^^ passed over entirely without mention, other
ecclesiastical writers have greatly extolled. Eor on all
sides he is styled " the staunchest upholder of evangelical
doctrine," "the patron and protector of apostolic doctrine;"
and "that bishop of divine faith, full of wisdom and of
zeal enkindled by the Holy Spirit." He was the first to
detect and to condemn Arius ; and taking his stand upon
passages of Holy Scripture, as Theodoret remarks,^ he taught
that the Son of God was of one and the same majesty with
the Father, and had the same substance with the Father
who begat Him.
At first he sought to bring back Arius from his heresy.
But when he perceived that he openly and obstinately
taught his false doctrines, he assembled a first and then a
second synod of the bishops of Egypt, and degraded him
from the order of the priesthood, and cut him off from the
communion of the Church. This proving ineffectual, the
Council of Nicsea was convened, in which he was finally
condemned. In combating the Arian heresy, Alexander
endured, although at a great age, many trials, and died
shortly after the holding of the Council.
333
^ H.E. i. 2.

EPISTLES ON THE ARIAN HERESY
AND
THE DEPOSITION OF ARIUS.
[AiHul. Tlieocloritum, Hist. EccL, Look i. chap. 4.]
The Epistle of Alexander, Bishop of Alexandria, to
Alexander, Bishop of the City of Constantinople.
To the most reverend and like-minded hrother, Alexander,
Alexander sends greeting in the Lord :
The ambitions and avaricious will of wicked men is
always wont to lay snares against those clmrches which
seem greater, by various pretexts attacking the ecclesiasti-
cal piety of such. For incited by the devil wdio works in
them, to the lust of that which is set before them, and
throwing away all religious scruples, they trample under
foot the fear of the judgment of God. Concerning which
things, I who suffer, have thought it necessary to show to
your piety, in order that you may be aware of such men,
lest any of them presume to set foot in your dioceses,
whether by themselves or by others ; for these sorcerers
know how to use hypocrisy to carry out their fraud ; and
to employ letters composed and dressed out with lies, which
are able to deceive a man who is intent upon a simple and
sincere faith. Arius, therefore, and Achilles, having lately
entered into a conspiracy, emulating the ambition of
Colluthus, have turned out far worse than he. For Colluthus,
indeed, who reprehends these very men, found some pre-
text for his evil purpose ; but these, beholding his ^ barter-
^ Colluthus, being a presbyter of Alexandria, puffed up with arrogance
and temerity, had acted as a bishop, and had ordained many

THE EPISTLES ON THE APJAN HERESY. 335
ing of Christ, endured no longer to be subject to tbe
Church ; but building for themselves dens of thieves, they
hold their assembKes in them unceasingly, night and day
directing their calumnies against Christ and against us. For
since they call in question all pious and apostolical doctrine,
after the manner of the Jews, they have constructed a work-
shop for contending against Christ, denying the Godhead of
our Saviour, and preaching that He is only the equal of all
others. And having collected all the passages which speak
of His plan of salvation and His humiliation for our sakes,
they endeavour from these to collect the preaching of their
impiety, ignoring altogether the passages in which His
eternal Godhead and unutterable glory with the Father is
set forth. Since, therefore, they back up the impious opinion
concerning Christ, which is held by the Jews and Greeks,
in every possible way they strive to gain their approval;
busying themselves about all those things Avhich they are
wont to deride in us, and daily stirring up against us
seditions and persecutions. And now, indeed, they drag us
before the tribunals of the judges, by intercourse with silly
and disorderly women, whom they have led into error ; at
another time they cast opprobrium and infamy upon the
Christian religion, their young maidens disgracefully wan-
dering about every village and street. Nay, even Christ's
indivisible tunic, which His executioners were unwilling to
divide, these wretches have dared to rend.
2. And we, indeed, though we discovered rather late, on
account of their concealment, their manner of life, and their
unholy attempts, by the common suffrage of all have ^ cast
them forth from the congregation of the Church which adores
the Godhead of Christ. But they, running hither and thither
against us, have begun to betake themselves to our colleagues
priests and deacons. But in the Synod that was assembled at Alexandria
all his acts of ordination were rescinded ; and those who had
been ordained by him degraded to the rank of laymen. Tr.
^ It is iaferred from these words that this letter of Alexander was
Avritten after the Synod of Alexandria in which Arius and his com-
panion were condenmed. But Alexander convened two synods of the
bishops of Egypt against Alius and his friends. Tr.

336 THE WRITINGS OF ALEXANDER.
who are of the same mind witli iis ; in appearance, indeed,
pretending to seek for peace and concord, but in reality
seeking to draw over some of them by fair words to their
own diseases, asking long wordy letters from them, in order
that reading these to the men whom they have deceived,
they may make them impenitent in the errors into which
they have fallen, and obdurate in impiety, as if they had
bishops thinking the same thing and siding with them.
Moreover, the things which amongst us they have wrongly
taught and done, and on account of which they have been
expelled by us, they do not at all confess to them, but they
either pass them over in silence, or throwing a veil over
them, by feigned words and writings they deceive them.
Concealing, therefore, their pestilent doctrine by their
specious and flattering discourse, they circumvent the
more simple-minded and such as are open to fraud, nor
do they spare in the meanwhile to traduce our piety to
all. Hence it comes to pass that some, subscribing their
letters, receive tliem into the Church, although in my opinion
the greatest guilt lies upon those ministers who venture to do
this ; because not only does the apostolic rule not allow of
it, but the working of the devil in these men against Christ
is by this means more strongly kindled. Wherefore with-
out delay, brethren beloved, I have stirred myself up to
show you the faithlessness of these men who say that there
was a time when the Son of God was not ; and that He who
was not before, came into existence afterwards, becoming
such, when at length he was made, even as every man is
wont to be born. For, they say, God made all things from
things which are not, comprehending even the Son of God
in the creation of all things, rational and irrational. To
which things they add as a consequence, that He is of
mutable nature, and capable both of virtue and vice. And
this hypothesis being once assumed, that He is "from
things which are not," they overturn the sacred writings
concerning His eternity, which signify the immutability
and the Godhead of Wisdom and the Word, which are
Christ.

THE EPISTLES ON THE ARIAN HERESY. 337
3. We, therefore, say these wicked men, can also be the
sons of God even as He. For it is written, " I have
nourished and brought up children."^ But when what
follows was objected to them, "and they have rebelled
against me," which indeed is not applicable to the nature
of the Saviour, who is of an immutable nature ; they,
throwing off all religious reverence, say that God, since He
foreknew and had foreseen that His Son would not rebel
against Him, chose Him from all. For He did not choose
Him as having by nature anything specially beyond His
other sons, for no one is by nature a son of God, as they
say ; neither as having any peculiar property of His own ;
but God chose Him who was of a mutable nature, on ac-
count of the carefulness of His manners and His practice,
which in no way turned to that wliich is evil ; so that, if
Paul and Peter had striven for this, there would have been
no difference between their sonship and His. And to con-
firm this insane doctrine, playing with Holy Scripture, they
bring forward what is said in the Psalms respecting Christ
" Thou lovest righteousness, and hatest wickedness : there-
fore God, Thy God, hath anointed Thee with the oil of glad-
ness above Thy fellows." ^
4. But that the Son of God was not made " from things
which are not," and that there was no time when He was
not, the evangelist John sufficiently shows, when he thus
writes concerning Him :
" The only-begotten Son, who is in
the bosom of the Father." ^ For since that divine teacher
intended to show that the Father and the Son are two
things inseparable the one from the other, he spoke of
of Him as being in the bosom of the Father. Now that
also the Word of God is not comprehended in the number
of things that were created " from things which are not,"
the same John says, " All things were made by Him." For
he set forth His proper personality, saying, " In the begin-
ning was the Word, and the Word was with God, and the
Word was God. All things were made by Him ; and with-
out Him was not any thing made that was made." * For if
1 Is. i. 2. 2 ps_ xlv. 7. 3 John i. 18. * John i. 1-3.
Y

338 THE WRITINGS OF ALEXANDER.
all things were made by Ilim, liow comes it that He who
gave to the things which are made their existence, at one
time Himself was not. For the Word which makes is not
to be defined as being of the same nature with the thingo
which are made ; since He indeed was in the beginning,
and all things were made by Him, and fashioned " from
things which are not." Moreover, that which is seems to
be contrary to and far removed from those things which are
made " from things which are not." For that indeed shows
that there is no interval between the Father and the Son,
since not even in thought can the mind imagine any dis-
tance between them. But that the world was created
" from things which are not," indicates a more recent and
a later origin of substance, since the universe receives an
essence of this sort from the Father by the Son. When,
therefore, the most pious John contemplated the essence of
the divine Word at a very great distance, and as placed
beyond all concej)tion of those things that are begotten, he
thought it not meet to speak of His generation and creation.
Not daring to designate the Creator in the same terms as
the things that are made. Not that the Word is unbe-
gotten, for the Father alone is unbegotten, but because the
inexplicable subsistence of the only-begotten Son transcends
the acute comprehension of the evangelists, and perhaps
also of angels.
5. Wherefore T do not think that he is to be reckoned
amongst the pious who presumes to incj^uire into any thing
beyond these things, not listening to this saying: "Seek not
out the things that are too hard for thee, neither search the
things that are above thy strength."^ For if the knowledge
of many other things that are incomparably inferior to this,
are hidden from human com2'»rehension, such as in the
apostle I'aul, " Eye hath not seen, nor ear heard, neither
have entered into the heart of man, the things which God
hath prepared for them that love llim." - As also God said
to Abraham, that " he could not number the stars " ^
; and
that passage, " Who can number the sand of the sea, and
1 Ecclus. iii. 22. ^ j Coj., ii_ 9_ 3 q^.ji_ ^v. 5.

THE EPISTLES ON THE ARIAN HERESY. 339
the drops of rain." ^ How shall any one be able to investi-
gate too curiously the subsistence of the divine Word, unless
he be smitten with frenzy ? Concerning which the Spirit
of prophecy says, "Who shall declare his generation?"^
And our Saviour Himself, who blesses the pillars of all
things in the world, sought to unburden them of the knowledge
of these things, saying that to comprehend this was
quite beyond then' nature, and that to the Father alone
belonged the knowledge of this most divine mystery. " For
no man," says He, " knoweth the Son, but the Father
neither knoweth any man the Father, save the Son." ^
Of this thing also I think that the Father spoke, in the
words, " My secret is to Me and Mine."
6. Now that it is an insane thing to think that the Son
was made from things which are not, and was in being in
time, the expression, " from things which are not," itseK
shows, although these stupid men understand not the in-
sanity of their own words. For the expression, " was not,"
ought either to be I'eckoned in time, or in some place of an
age. But if it be true that " all things were made by Him,"
it is established that both every age and time and all space,
and that " when " in which the " was not " is found, was
made by Him. And is it not absurd that He who fashioned
the times and the ages and the seasons, in which that " was
not " is mixed up, to say of Him, that He at some time was
not ? For it is devoid of sense, and a mark of great ignor-
ance, to af&rm that He who is the cause of every thing is
posterior to the origin of that thing. For according to them,
the space of time in which they say that the Son had not
yet been made by the Father, preceded the wisdom of God
that fashioned all things, and the Scripture speaks falsely
according to them, which calls Him " the First-born of every
creature." Conformable to which, that which the majestically-speaking
Paul says of Him : " AVhom He hath ap-
pointed heir of all things. By whom also He made the
worlds. But by Him also were all things created that are
in heaven, and that are in earth, visible and invisible,
1 Ecclus. i. 2. 2 xs. liii. 8. ^ ^^tt. xl. 27.

340 THE WRITINGS OF ALEXANDER.
whether they be thrones or dominions, or principalities, or
powers ; all things were created by Him, and for Him ; and
He is before all things."^
7. Wherefore, since it appears that this h}^othesis of a
creation from things which are not is most impious, it is
necessary to say that the Father is always the Father.
But He is the Father, since the Son is always with Him,
on account of whom He is called the Father. Wherefore,
since the Son is always with Him, the Father is always per-
fect, being destitute of nothing as regards good ;
who, not in
time, nor after an interval, nor from things which are not,
hath begotten His only-begotten Son. How, then, is it not
impious to say, that the wisdom of God once was not, which
speaks thus concerning itself : " I was with Him forming
all things ; I was His delight ;"^ or that the power of God
once did not exist ; or that His Word was at any time muti-
lated ; or that other things were ever wanting from which
the Son is known and the Father expressed ? For he who
denies that the brightness of the glory existed, takes away
also the primitive light of which it is the brightness. And
if the image of God was not always, it is clear also that He
was not always, of which it is the image. Moreover, in
saying that the character of the subsistence of God was not.
He also is done away with who is perfectly expressed by it.
Hence one may see that the Sonship of our Saviour has
nothing at all in common with the sonship of the rest. For
just as it has been shown that His inexplicable subsistence
excels by an incomparable excellence all other things to
which He has given existence, so also His Sonship, whicli
is according to the nature of the Godhead of the Father,
transcends, by an ineffable excellence, the sonship of those
who have been adopted by Him. For He, indeed, is of
an immutable nature, every way perfect, and wanting in
nothing; but these, since they are either way subject to
change, stand in need of help from Him. For what progress
can the wisdom of God make ? What increase can the
truth itself and God the Word receive ? In what respect
1 Col. i. 16, 17. 2 Prov. viii. 30 (lxx.)

THE EPISTLES ON THE ARIAN HEREST. 341
can the life and the true light be made better ? And if this
be so, how much more unnatural is it that wisdom should
ever be capable of folly; that the power of God should be
conjoined with infirmity ; that reason should be obscured by
unreason; or that darkness should be mixed up with the
true light ? And the apostle says, on this place, " What
communion hath light with darkness ? and what concord
hath Christ with Belial?"^ And Solomon says, that it is
not possible that it should come to pass that a man should
comprehend with his understanding " the way of a serpent
upon a rock," which is Christ, according to the opinion of
Paul. But men and angels, who are His creatures, have
received His blessing that they might make progress, exer-
cising themselves in virtues and in the commandments of
the law, so as not to sin. Wherefore our Lord, since He is
by nature the Son of the Father, is by all adored. But
these, laying aside the spirit of bondage, when by brave
deeds and by progress they have received the spirit of adop-
tion, being blessed by Him who is the Son by nature, are
made sons by adoption.
8. And His proper and peculiar, natural and excellent
Sonship, St Paul has declared, who thus speaks of God:
" Who spared not His own Son, but for us," who were not
His natural sons, " delivered Him up."^ For to distinguish
Him from those who are not properly sons. He said that
He was His own Son. And in the Gospel we read : "This is
My beloved Son, in whom I am well pleased."^ Moreover,
in the Psalms the Saviour says :
" The Lord hath said unto
Me, Thou art my Son."* Where, showing that He is the
true and genuine Son, He signifies that there are no other
genuine sons besides Himself. And what, too, is the
meaning of this ? " From the womb before the morning I
begat thee."^ Does He not plainly indicate the natural
sonship of paternal bringing forth, which He obtained not
by the careful framing of His manners, not by the exer-
cise of and increase in vntue, but by property of nature ?
^ 2 Cor. vi. 14, 15. ^ Rom. viii. 32. ^ j^jatt. iiL 17.
* Ps. xi. 7. ^ Ps. ex. 3 (Lxx).

342 THE WRITINGS OF ALEXANDER.
Wlierefore, the only-begotten Son of the Father, indeed, pos-
but the adoption of rational
sesses an indefectible Sonship ;
sons belongs not to them by natm-e, but is prepared for them
by the probity of their life, and by the free gift of God.
And is mutable as the Scripture recognises : " For when
the sons of God saw the daughters of men, they took them
wives," ^ &c. And in another place : " I have nourished and
brought up children, but they have rebelled against Me,"^
as we find God speaking by the prophet Isaiah.
9. And thougli I could say much more, brethren beloved,
I purposely omit to do so, as deeming it to be burdensome
at great length to call these things to the remembrance of
teachers who are of the same mind with myself. For ye
yourselves are taught of God, nor are ye ignorant that this
doctrine, which hath lately raised its head against the piety
of the Church, is that of Ebion and Artemas; nor is it
ought else but an imitation of Paul of Samosata, bishop of
Antioch, who, by the judgment and counsel of all the
bishops, and in every place, was separated from the Church.
To whom Lucian succeeding, remained for many years
separate from the .communion of three bishops. And now
lately having drained the dregs of their impiety, there have
arisen amongst us those who teach this doctrine of a creation
from things which are not, their hidden sprouts, Arius
and Achilles, and the gathering of those who join in their
wickedness. And three bishops in Sjrria, having been in
some manner consecrated on account of their agreement with
them, incite them to worse things. But let the judgment
concerning these be reserved for your trial. For they, re-
taining in their memory the words which came to be used
with respect to His saving Passion, and abasement, and
examination, and what they call His poverty, and in short
of all those things to which the Saviour submitted for our
sakes, bring them forward to refute His supreme and eternal
Godhead. But of those words which signify His natural
glory and nobility, and abiding witli the Father they have
become unmindful. Such as this : " I aud My Father arc
1 Geu. vi. 2.
'' Is. i- 2.

THE EPISTLES ON THE ARIAN HERESY. 343
one;'^ which indeed the Lord says, not as proclaiming Him-
self to be the Father, nor to demonstrate that two persons
are one; but that the Son of the Father most exactly
preserves the expressed likeness of the Father, inasmuch as
He has by nature impressed upon Him His simihtude in
every respect, and is the image of the Father in no way
discrepant, and the expressed figure of the primitive ex-
emplar. Whence, also, to Philip, who then was desirous to
see Him, the Lord shows this abundantly. For when he
said, "Show us the Father,"^ He answered : " He that hath
seen Me, hath seen the Father," since the Father was
Himself seen through the spotless and living mirror of
the divine image. Similar to which is what the saints
say in the Psalms : " In Thy light shall we see light."
" Wherefore he that honoureth the Son, honoureth the Father
also;"^ and with reason, for every impious word whicli they
dare to speak against the Son, has reference to the Father.
10. But after these things, brethren beloved, what is there
wonderful in that which I am about to write, if I shall set
forth the false calumnies against me and our most pious
laity? For those who have set themselves in array against
the Godhead of Christ, do not scruple to utter their ungrateful
ravings against us. Who will not either that any of the
ancients should be compared with them, or suffer that any
of those whom, from our earliest years, we have used as
instructors should be placed on a level with them. Nay,
and they do not think that any of all those who are now our
colleagues, has attained even to a moderate amount of wis-
dom ;
boasting themselves to be the only men who are wise
and divested of worldly possessions, the sole discoverers of
dogmas, and that to them alone are those things revealed
which have never before come into the mind of any other
under the sun. Oh, the impious arrogance ! Oh, the
immeasurable madness ! Oh, the vainglory befitting those
that are crazed ! Oh, the pride of Satan which has taken
root in their unholy souls. The religious perspicuity of
the ancient Scriptures caused them no shame, nor did the
1 John X. 30. 2 j,j1i^ j.iy_ 8 y^ 3 p^, xxxvi. 9. ^ John v. 23.

344 THE WRITINGS OF ALEXANDER.
consentient doctrine of our collengues concerning Christ
keep in check their audacity against Him. Their impiety
not even the demons will bear, who are ever on the watch for
a blasphemous word uttered against the Son.
11. And let these things be now urged according to our
power against those who, with respect to matter which they
know nothing of, have, as it were, rolled in the dust against
Christ, and have taken in hand to calumniate our piety
towards Him. For those inventors of stupid fables say, that
we who turn away with aversion from the impious and un-
scriptural blasphemy against Christ, of those who speak of
His coming from the things which are not assert, that
there are two unbegottens. For they ignorantly affirm that
one of two things must necessarily be said, either that He
is from things which are not, or that there are two unbe-
gottens ; nor do those ignorant men know how great is the
difference between the unbegotten Father, and the things
which were by Him created from things which are not, as
well the rational as the irrational. Between which two, as
holding the middle place, the only begotten nature of God,
the Word by which the Father formed all things out of
nothing, was begotten of the true Father Himself. As in a
certain place the Lord Himself testified, saying, " Every one
that loveth Him that begat, loveth Him also that is begotten
of Him." 1
12. Concerning whom we thus believe, even as the Apos-
tolic Church believes. In one Father unbegotten, who has
from no one the cause of His being, who is unchangeable
and immutable, who is always the same, and admits of no
increase or diminution ; who gave to us the Law, the prophets,
and the Gospels ; who is Lord of the patriarchs and
apostles, and all the saints. And in one Lord Jesus Christ,
the only-begotten Son of God ; not begotten of things which
are not, but of Plim who is the Father ; not in a corporeal
manner, by excision or division as Sabellius and Valcntinus
thought, but in a certain inexplicable and unspeakable
manner, according to the words of the prophet cited above :
1 John V. 1.

THE EPISTLES ON THE ARIAN HERESY. 345
" Who shall declare His generation ? " ^ Since that His sub-
sistence no nature which is begotten can investigate, even
as the Father can be investigated by none ; because that the
nature of rational beings cannot receive the knowledge of
His divine generation by the Father. But men who are
moved by the Spirit of truth, have no need to learn these
things from me, for in our ears are sounding the words
before uttered by Christ on this very thing, "No man
knoweth the Father, save the Son ; and no man knoweth who
the Son is, save the Father." ^ That He is equally with the
Father unchangeable and immutable, wanting in nothing,
and the perfect Son, and like to the Father we have learnt;
in this alone is He inferior to the Father, that He is not
unbegotten. For He is the very exact image of the Father,
and in nothing differing from Him. For it is clear that He
is the image fully containing all things by which the
greatest similitude is declared, as the Lord Himself hath
taught us, when He says, " My Father is greater than I." ^
And according to this we believe that the Son is of the
Father, always existing. " For He is the briglitness of His
glory, the express image of His (Father's) person." ^ But
let no one take that word always so as to raise suspicion
that He is unbegotten, as they imagine who have their
senses blinded. For neither are the words, " He was," or
" always," or " before all worlds," equivalent to unbegotten.
But neither can the human mind employ any other word to
signify unbegotten. And thus I think that you understand
it, and I trust to your right purpose in all things, since these
words do not at all signify unbegotten. For these words
seem to denote simply a lengthening out of time, but the
Godhead, and as it were the antiquity of the only-begotten,
they cannot worthily signify ; but they have been employed
by holy men, whilst each, according to his capacity, seeks to
express this mystery, asking indulgence from the hearers,
and pleading a reasonable excuse, in saying, Thus far have
we attained. But if there be any who are exjDecting from
mortal lips some word which exceeds human capacity,
1 Is. liii. 8. 2 Matt. xi. 27. ^ John xiv. 28. * Heb. i. 3.

34
G
THE WRITINGS OF ALEXANDER.
saying that those things have been done away which are
known in part, it is manifest that the words, "He was,"
and " always," and " before all ages," come far short of what
they hoped. And whatever Avord shall be employed is not
equivalent to unbegotten. Therefore to the unbegotten
Father, indeed, we ought to preserve His proper dignity, in
confessing that no one is the cause of His being ;
but to the
Son must be allotted His fitting honour, in assigning to
Him, as we have said, a generation from the Father with-
out beginning, and allotting adoration to Him, so as only
piously and properly to use the words, " He was," and
" always," and " before all worlds," with respect to Him
by no means rejecting his Godhead, but ascribing to Him a
similitude Mdiich exactly answers in every respect to the
Image and Exemplar of the Father. But we must say that
to the Father alone belongs the property of being unbegotten,
for the Saviour Himself said, " My Father is gTeater than L"^
And besides the pious opinion concerning the Father and
the Son, w^e confess to one Holy Spirit, as the divine
Scriptures teach us ; who hath inaugurated both the holy
men of the Old Testament, and the divine teachers of that
which is called the New. And besides, also, one only
Catholic and Apostolic Church, which can never be destroyed,
though all the world should seek to make war
with it ; but it is victorious over every most impious revolt
of the heretics who rise up against it. For her Goodman
hath confirmed our minds by saying, " Be of good cheer, I
have overcome the world." ^ After this we know of the
resurrection of the dead, the first fruits of which was our
Lord Jesus Christ, who in very deed, and not in appearance
merely, carried a body, of Mary, Mother of God, who in the
end of the world came to the human race to put away sin,
was crucified and died, and yet did He not thus perceive
any detriment to His divinity, being raised from the dead,
taken up into heaven, seated at the right hand of majesty.
1.3. These things in part have I written in this epistle,
thinking it burdensome to write out each accurately, even
1 Julm .\iv. 28. " Jolin xvi. 33.
;

THE EPISTLES ON THE ARTAN HERESY. 347
as I said before, because they escape not your religious
diligence. Thus do we teach, thus do we preach. These
are the apostolic doctrines of the Church, for which also we
die, esteeming those but little who would compel us to
forsware them, even if they would force us by tortures, and
not casting away our hope in them. To these Arius and
Achilles opposing themselves, and those who with them are
the enemies of the truth, have been expelled from the
Church, as being aliens from our holy doctrine, according to
the blessed Paul, who says, " If any man preach any other
gospel unto you than that ye have received, let him be
accursed ; even though he feign himself an angel from
heaven."^ And also," If any man teach otherwise, and con-
sent not to tlie wholesome words of our Lord Jesus Christ,
and to the doctrine which is according to godliness ; he
is proud, knowing nothing,"^ and so forth. These, therefore,
who have been anathematized by the brotherhood, let no
one of you receive, nor admit of those things which are
either said or written by them. For these seducers do
always lie, nor will they ever speak the truth. They go
about the cities, attempting nothing else but that under the
mark of friendship and the name of peace, by their hypo-
crisy and blandishments, they may give and receive letters,
to deceive by means of these a few " silly women, and laden
with sins, who have been led captive by them,"^ and so forth.
14. These men, therefore, who have dared such things
against Christ; who have partly in public derided the
Christian religion ; partly seek to traduce and inform
against its professors before the judgment-seats; who in
a time of peace, as far as in them lies, have stirred up a
persecution against us ; who have enervated the ineffable
mystery of Christ's generation ; from these, I say, beloved
and like-minded brethren, turning away in aversion, give
your suffrages with us against their mad daring ; even as
our colleagues have done, who being moved with indigna-
tion, have both written to us letters against these men,
and have subscribed our letter. Which also I have sent
1 Gal. i. 8, 9. - 1 Tim. vi. 3, 4. ^ 3 Tim. iii. 4.

348 THE WRITINGS OF ALEXANDER.
unto you by my son Apion the deacon, being some of
them from the whole of Egypt and the Thebaid, some from
Libya and Pentapolis. There are others also from Syria,
Lycia, Pamphylia, Asia, Cappadocia, and the other neighbour-
ing provinces. After the example of which I trust also that
I shall receive letters from you. For though I have pre-
pared many helps towards curing those who have suffered
injury, this is the especial remedy that has been devised for
healing the multitudes that have been deceived by them,
that they may comply with the general consent of our col-
leagues, and thus hasten to return to repentance. Salute
one another, together with the brethren who are with you.
I pray that ye may be strong in the Lord, beloved, and
that I may profit by your love towards Christ.
Epistle II.
[Taken from the Works of St Athanasius, vol. i. part i. p. 397, scqq.
Edit. Benedic. Paris, 1698.]
To our hcloved and most reverend fellow-ministers of the
Catholic Church in every place, Alexander sends greet-
ing in the Lord
:
1. Since the body of the Catholic Church is one, and it is
commanded in Holy Scripture that we should keep the bond
of unanimity and peace, it follows that we should write and
signify to one another the things which are done by each of
us ; that whether one member suffer or rejoice we may all
either suffer or rejoice with one another. In our diocese,
then, not so long ago, there have gone forth lawless men, and
adversaries of Christ, teaching men to apostatize ; which
thing, with good right, one might suspect and call the pre-
cursor of Antichrist. I indeed wished to cover the matter
up in silence, that so perhaps the evil might spend itself in
the leaders of the heresy alone, and that it might not spread
to other places and defile the ears of any of the more simple-
minded. But since Eusebius, the present bishop of Nico-

THE EPISTLES ON THE ARIAN HERESY. 349
media, imagining that with him rest all ecclesiastical matters,
because, having left Berytus and cast his eyes upon the
Church of the Nicomedians, and no punishment has been
inflicted upon him, he is set over these apostates, and has
undertaken to write every where, commending them, if by
any means he may draw aside some who are ignorant to this
most disgraceful and Antichristian heresy ;
it became neces-
sary for me, as knowing what is written in the law, no longer
to remain silent, but to announce to you all, that you may
know both those who have become apostates, and also the
wretched words of their heresy ; and if Eusebius wTite not
to give heed to him. For he, desiring by their assistance to
renew that ancient wickedness of his mind, with respect to
which he has for a time been silent, pretends that he is
writing in their behalf, but he proves by his deed that he is
exerting himself to do this on his own account.
2. Now the apostates from the Church are these : Arius,
Achilles, Aithales, Carpones, the other Arius, Sarmates, who
were formerly priests; Euzoius, Lucius, Julius, Menas,
Helladius, and Gaius, formerly deacons; and with them
Secundus and Theonas, who were once called bishops. And
the words invented by them, and spoken contrary to the
mind of Scripture, are as follows :
3. God was not always the Father ; but there was a time
when God was not the Father. The Word of God was not
always, but was made "from things that are not;" for He
who is God fashioned the non-existing from the non-exist-
ing ; wherefore there was a time when He was not. For
the Son is a thing created, and a thing made : nor is He
like to the Father in substance; nor is He the true and
natural Word of the Father ; nor is He His true Wisdom
but He is one of the things fashioned and made. And He
is called, by a misapplication of the terms, the Word and
Wisdom, since He is HimseK made by the proper Word of
God, and by that wisdom which is in God, in which, as God
made all other things, so also did He make Him. Where-
fore, He is by His very nature changeable and mutable,
equally with other rational beings. The Word, too, is alien

350 THE WRITINGS OF ALEXANDER.
and separate from tlie substance of God. The Father also
is ineffable to the Son; for neither does the Word perfectly
and accurately know the Father, neither can He
perfectly see Him. For neither does the Son indeed know
His own substance as it is. Since He for our sakes was
made, that by Him as by an instrument God might create
us; nor would He have existed had not God wished to
make us. Some one asked of them whether the Son of God
could change even as the devil changed ; and they feared
not to answer that He can ; for since He was made and
created, He is of mutable nature.
4. Since those about Arius speak these things and shame-
lessly maintain them, we, coming together with the Bishops
of Egypt and the Libyas, nearly a hundred in number, have
anathematized them, together with tlieu^ followers. But those
about Eusebius have received them, earnestly endeavouring
to mix up falsehood with truth, impiety with piety. But
they will not prevail ; for the truth prevails, and there is no
communion betwixt light and darkness, no concord between
Christ and Belial.^ For who ever heard such things? or
who, now hearing them, is not astonished, and does not stop
his ears that the pollution of these words should not touch
them ? Who that hears John saying, " In the beginning
was the Word,"^ does not condemn those who say there was
a time when He was not ? Who that hears these words of
the Gospel, " the only-begotten Son ;" ^ and, " by Him were
all things made,"* will not hate those who declare He is one
of the things made ? For how can He be one of the things
made by Him ? or how shall He be the only-begotten who,
as they say, is reckoned with all the rest, if indeed He is a
thing made and created ? And how can He be made of
things which are not, when the Father says, " My heart
belched forth a good Word;"^ and, "From the womb, before
the morning have I begotten Thee ?" ^ Or how is He unlike
to the substance of the Father, who is the perfect image and
brightness of the Father, and who says, " He that hath seen
1 2 Cor. vi. 14. - John i. 1. = John i. 18. * John i. 3.
5 Ps. xlv. 1. 6 Ps. e_x. 3 : Heb. i. 3.

THE EPISTLES ON THE ARIAN HERESY. 351
Me hath seen the Father ?" ^ And how, if the Son is the
Word or Wisdom and Eeason of God, was there a time
when He was not ? It is all one as if they said, that there
was a time when God was without reason and wisdom.
How, also, can He be changeable and mutable, who says
indeed by Himself :
" I am in the Father, and the Father in
Me," 2 and, " I and My Father are one;" ^ and by the prophet,
" I am the Lord, I change not ? " * For even though one say-
ing may refer to the Father Himself, yet it w^ould now be
more aptly spoken of the Word, because when He became
man. He changed not ; but, as says the apostle, " Jesus
Christ, the same yesterday, to-day, and for ever."^ "Wlio
hath induced them to say, that for our sakes He was made
although Paul says, " for whom are all things, and by whom
are all things ?"*"
5. JSTow concerning their blasphemous assertion Avho say
that the Son does not perfectly know the Father, we need
not wonder : for having once purposed in their mind to
wage war against Christ, they impugn also these words of
His, "As the Father kuoweth Me, even so know I the
Father." '^
Wherefore, if the Father only in part knoweth
the Son, then it is evident that the Son doth not perfectly
know the Father. But if it be wicked thus to speak, and if
the Father perfectly knows the Son, it is plain that, even as
the Father knoweth His own Word, so also the Word
knoweth His own Father, of whom He is the Word.
6. By saying these things, and by unfolding the divine
Scriptures, we have often refuted them. But they, chame-
leon-like, changing their sentiments, endeavour to claim for
themselves that saying : " When the wicked cometh, then
cometh contempt." ^ Before them, indeed, many heresies
existed, which, having dared more than was right, have
fallen into madness. But these by aU then- words have
attempted to do away with the Godhead of Christ, have
made those seem righteous, since they have come nearer to
Antichrist. Wherefore they have been excommunicated and
1 John xiv. 9. ^ Jq\^-^ ^iv. 10. 3 joi^ x. 30. * Mai. iii. 6.
* Heb. xiii. 8. ^ Heb. xi. 10. ^ John x. 15. » Prov. xviii. 3.

352 THE WRITINGS OF ALEXANDER.
anathematized by the Church. And indeed, although we
grieve at the destruction of these men, especially that after
having once learned the doctrine of the Church, they have now
gone hack ; yet we do not wonder at it ; for this very thing
Hymena3us and Philetus suffered,^ and before them Judas,
who, though he followed the Saviour, afterwards became a
traitor and an apostate. Moreover, concerning these very men,
"Take
warnings are not wanting to us, for the Lord foretold :
heed that ye be not deceived : for many shall come in My
name, saying, I am Christ ; and the time clraweth near : go
ye not therefore after them." ^ Paul, too, having learnt these
things from the Saviour, wTote, " In the latter times some
shall depart from the faith, giving heed to seducing spirits,
and doctrines of devils which turn away from the truth." ^
7. Since, therefore, our Lord and Saviour Jesus Christ
has thus Himself exhorted us, and by His apostle hath
signified such things to us ; we, who have heard their im-
piety with our own ears, have consistently anathematized
such men, as I have already said, and have declared them
to be aliens from the Catholic Church and faith, and we
have made known the thing, beloved and most honoured
fellow-ministers, to your piety, that you should not receive
any of them, should they venture rashly to come unto you,
and that you should not trust Eusebius or any one else who
writes concerning them. For it becomes us as Christians
to turn with aversion from all who speak or think against
Christ, as the adversaries of God and the destroyers of souls,
and " not even to wish them God speed, lest at any time
we become partakers of their evil deeds,"* as the blessed
John enjoins. Salute the brethren who are with you. Those
who are with me salute you.
1 2 Tim. ii. 17. « Luke xxi. 8. ^ i Tim. iv. 1. * 2 John x.

THE EPISTLES ON THE ARIAN HERESY. 353
Peesbyters of Alexandria.
I, Collutlius, presbyter, give my suffrage to the things
which are written, and also for the deposition of Arius,
and those who are guilty of impiety with him.
Alexander, presbyter, in like Arpocration, presbyter, in like
manner.
manner.
Dioscorus, presbyter, in like
manner.
Dionysius, presbyter, in like
manner.
Eusebius, presbyter, in like
manner.
Alexander, presbyter, in like
manner.
Nilaras, presbyter, in like
manner.
Ammonius, deacon, in like
manner.
Macarius, deacon.
Pistus, deacon, in like manner.
Athanasius, deacon-
Eumenes, deacon.
ApoUonius, deacon.
Olympius, deacon.
Aphtbonius, deacon.
Athanasius, deacon.
Macarius, deacon, in like manner.
Paulus, deacon.
Petrus, deacon.
Ajnbytianus, deacon.
Deacons.
Agathus, presbyter.
Nemesius, 2">resbyter.
Longus, presbyter.
Silvanus, presbyter.
Peroiis, presbyter.
Apis, presbyter.
Proterius, presbyter.
Paiilus, j)resbyter.
Cyrus, presbyter, in
manner.
like
Gains, deacon, in like manner.
Alexander, deacon.
Dionysius, deacon.
Agathon, deacon.
Polybius, deacon, in lilve
manner.
Tbeonas, deacon.
Marcus, deacon.
Commodus, deacon.
Serapion, deacon.
Presbytery of Mareotis.
Nilus, deacon.
Romanus, deacon, in like
manner.
I, Apollonius, presbyter, give my suffrage to the things
whicli are written, and also for the deposition of Alius, and

354 THE WRITINGS OF ALEXANDER.
Tyrannus, presbyter.
Copres, presbyter.
Ammonas, presbyter.
Orion, presbyter.
Serenus, presbyter.
Didymus, presbyter.
Heracles, presbyter.
Sarapion, deacon, in like
manner.
Justus, deacon, in like manner.
Didymus, deacon.
Demetrius, deacon.
Maurus, deacon.
Alexander, deacon.
Marcus, deacon.
Comon, deacon.
Tryj^hon, deacon.
Ammonius, deacon.
Deacons.
III.
Boccon, presbyter.
Agathus, presbyter.
Achilles, presbyter.
Paulus, presbyter.
Thalelgeus, presbyter.
Dioiiysius, presbyter, in like
manner.
Didymus, deacon.
Ptollarion, deacon.
Seras, deacon.
Gains, deacon.
Hierax, deacon.
Marcus, deacon.
Theonas, deacon.
Sarmaton, deacon.
Carpon, deacon.
Zoilus, deacon,
manner.
[Atbanas., ihid. p. 396.]
The Deposition of Arius and his Followers by
Alexander, Archbishop of Alexandria.
Uke
Alexander, to the priests and deacons, of Alexandria and.
Mareotis, hcing pxsent to them present, Irethren beloved
in the Lord, sends greeting:
Although you have been forward to subscribe the letters
that I sent to those about Arius, urging them to abjure their
impiety, and to obey the wholesome and Catholic faith
and in this manner have shown your orthodox purpose,
and your agreement in the doctrines of the Catholic Church;
yet because I have also sent letters to all our fellow-minis-
ters in every place with respect to the things which concern
Arius and his companions ; I have thought it necessary to
call together you the clergy of the city, and to summon you
also of Mareotis ; especially since of your number Chares
;

THE EPISTLES ON THE ARIAN HERESY. 355
and Pistus, the priests; Sarapion, Parammon, Zosimus, and
Irenaeus, the deacons, have gone over to the party of Arius,
and have preferred to be deposed with them ; that you
may know what is now written, and that you should de-
clare your consent in these matters, and give your suffrage
for the deposition of those about Arius and Pistus. For it
is right that you should know what I have written, and
that you should each one, as if he had written it himseK,
retain it in his heart.
IV.
TWO PPtAGMENTS
FKOM AN EPISTLE TO ^GLON, BISHOP OF CYNOPOLIS, AGAINST
THE AEIANS.
[St Maxim. Theological and Polemical Works, vol. ii. pp. 152-155.
Edit. Paris, 1675.]
From a letter of St Alexander, bishop of Alexandria, to
^glon, bishop of Cynopolis, against the Arians.
1, Natural will is the free faculty of every intelligent
nature as having nothing involuntary which is in respect of
its essence.
2. Natural operation is the innate motion of aU sub-
stance. Natural operation is the substantial and notifying
reason of every nature. Natural operation is the notifying
virtue of every substance.
I^ote to the Discourse on the Soul and Body, and the Passion
of the Lord.
Many writings of the ancients, as Cardinal Mai has remarked, maybe
disinterred from the Oriental manuscripts in the Vatican library, some
of which have been brought to light by that eminent scholar. In an
Arabic MS. he discovered a large portion of the following discourse by
St Alexander, the patriarch of Alexandria, which he afterwards met
with entire in the Syrian Vatican manuscript 368. The Greek version
being lost, Mai, with the assistance of the erudite Maronites, Matthfeus

356 THE WrjTIKGS OF ALEXANDER.
Sc'iahnanus, and Franciscus MeliaseLus, translated the discourse into
Latin, and his version has been chiefly folh)-\ved in the following trans-
lation. Of its genuineness there is no doubt, and it is cj^iute worthy of
a place among his other writings.
OX THE SOUL AXD BODY A¥D THE PASSION
OF THE LOUD.
The "Word wliicli is ungrudgingly sent down from heaven,
is fitted for the irrigation of our hearts, if we have been
prepared for PI is power, not by speaking only, but by listen-
ing. For as the rain without the ground does not produce
fruit, so neither does the Word fructify without hearing,
nor hearing without the "Word. Moreover, the Word then
becomes fruitful when we pronounce it, and in the same
way hearing, when we listen. Therefore since the Word
draws forth its power, do you also ungrudgingly lend your
ears, and when you come to hear, cleanse yourselves from
all ill-will and unbelief. Two very bad things are ill-will
and unbelief, both of which are contrary to righteousness
for ill-will is opposed to charity, and unbelief to faith; just in
the same way as bitterness is opposed to sweetness, darkness
to light, evil to good, death to life, falsehood to truth.
Those, therefore, who abound in these vices that are repugnant
to virtue, are in a manner dead ; for the malignant
and the unbelieving hate charity and faith, and they who
do this are the enemies of God.
2. Since therefore ye know, brethren beloved, that the
malignant and the unbelieving are the enemies of righteousness,
beware of these, embrace faith and charity, by which
all the holy men who have existed from the beginning of the
world to this day have attained unto salvation. And show
forth the fruit of charity, not in words only, but also in
deeds, that is, in all godly patience for God's sake. For, see!
the Lord Himself hath shown His charity towards us, not
only in words but also in deeds, since He hath given Him-
self up as the price of our salvation. Besides, we were not
created, like the rest of the world, by word alone, but also
;

ON THE PASSION OF THE LORD. 357
by deed. For God made the world to exist by the power
of a single word, but us He produced by the eflicacy alike of
His word and working. For it was not enough for God to
say, " Let us make man in our image, after our likeness/'^
but deed followed word; for, taking the dust from the
ground, He formed man out of it, conformable to His image
and similitude, and into him He breathed the breath of life,
so that Adam became a living soul.
3. But when man afterwards by his fall had inclined to
death, it was necessary that that form should be recreated
anew to salvation by the same Artificer. For the form
indeed lay rotting in the ground; but that inspiration
which had been as the breath of life, was detained separate
from the body in a dark place, which is caUed Hades.
There was, therefore, a division of the soul from the body; it
was banished ad inferos, whilst the latter was resolved into
dust; and th^-.e was a great interval of separation between
thei.-i; for the body, by the dissolution of the flesh, becomes
corrupt; the soul being loosened from it, its action ceases.
For as when the king is thrown into chains, the city falls
to ruin ; or as when the general is taken captive, the army
is scattered abroad ; or as when the helmsman is shaken
off, the vessel is submerged ; so when the soul is bound in
chains, its body goes to pieces ; as the city without its king,
so its members are dissolved ; as is the case with an army
when its general is lost, they are drowned in death, even as
happens to a vessel when deprived of its helmsman. The
soul, therefore, governed the man, as long as the body sur-
vived ; even as the king governs the city, the general" the
army, the helmsman the ship. But it was powerless to
rule it, from the time when it was immovably tied to it,
and became immersed in error; therefore it was that it
declined from the straight path, and followed tempters,
giving heed to fornication, idolatry, and shedding of blood
by which evil deeds it has destroyed the proper manhood.
Nay, but itself also being carried at length to the lower
regions, it was there detained by the wicked tempter. Else
1 Gen. i. 26.

358 THE WRITINGS OF ALEXANDER.
was it -wont, as the king restores the ruined city, the general
collects the dispersed army, the sailor repairs the broken sliip,
even so, I say, the soul used to minister supplies to the body
before that the body was dissolved in the dust, being not as
yet itself bound fast with fetters. But after that the soul
became bound, not with material fetters but with sins, and
thus was rendered impotent to act, tlien it left its body in
the ground, and being cast down to the lower regions, it was
made the footstool of death, and despicable to aU.
4. Man went forth from paradise to a region which was
the sink of unrighteousness, fornication, adultery, and cruel
murder. And there he found his destruction ; for all things
conspired to his death, and worked the ruin of him who
had hardly entered there. IMeanwhile man wanted some
consolation and assistance and rest. For when was it well
with man ? In his mother's womb ? But when he was
shut up there, he differed but little from the dead. "When
he was nourished with milk from the breast ? Not even
then, indeed, did he feel any joy. Was it rather whilst he
was coming to maturity ? But then, especially, dangers
impended over him from his youthful lusts. Was it,
lastly, when he grew old ? Nay, but then does he begin to
groan, being pressed down by the weight of old age, and the
expectation of death. For what else is old age but the
expectation of death? Verily all the inhabitants of earth
do die, young men and old, little children and adults, for no
age or bodily stature is exempt from death. Why, then, is
man tormented by this exceeding grief? Doubtless the
very aspect of death begets sadness ; for we behold in a
dead man the face changed, the figure dead, the body
shrunk up with emaciation, the mouth silent, the skin cold,
the carcase prostrate on the ground, the eyes sunken, the
limbs immovable, the flesh wasted away, the veins con-
gealed, the bones whitened, the joints dissolved, all parts of
him reduced to dust, and the man no longer existing. Wliat,
then, is man ? A flower, I say, that is but for a little time,
which in his mother's womb is not apparent, in youth
flourishes, but which in old age withers and departs in death.

ON THE PASSION OF THE LORD. 359
5. But now, after all this bondage to death and corruption
of the manhood, God hath visited His creature, which He
formed after His own image and similitude ; and this He
hath done that it might not for ever be the sport of death.
Therefore God sent down from heaven His incorporeal Son
to take flesh upon Him in the virgin's womb; and thus,
equally as thou, was He made man ; to save lost man, and
collect all His scattered members. For Christ, when He
joined the manhood to His person, united that which death
by the separation of the body had dispersed. Christ suffered
that we should live for ever.^ For else why should Christ
have died? Had He committed any thing worthy of death ?
Why did He clothe Himself in flesh who was invested with
glory ? And since He was God, why did He become man ?
And since He reigned in heaven, why did He come down
to earth, and become incarnate in the virgin's womb ?
What necessity, I ask, impelled God to come down to
earth, to assume flesh, to be wrapped in swaddling clothes
in a manger-cradle, to be nourished with the milk from
the breast, to receive baptism from a servant, to be lifted up
upon the cross, to be interred in an earthly sepulchre, to
What necessity, I
rise again the third day from the dead ?
say, impelled Him to this ? It is sufficiently discovered
that He suffered shame for man's sake, to set him free from
death ; and that He exclaimed, as in the words of the pro-
phet, " I have endured as a travailing woman." ^ In very
deed did He endure for our sakes sorrow, ignominy, torment,
even death itseK, and burial. For thus He says Himself by
the prophet : " I went down into the deep." ^ Who made
1 The following passage, as far as to " rise again the third day from
the dead," is generally marked with inverted commas, and Mai remarks
that it had been already brought to light by him under the name of
the same Alexander, in the Spicileg. Roman., vol. iii. p. 699, amongst
some extracts of the Fathers from the Arabic Vatican Codex, 101, iu
which is contained the celebrated Monophysite work entitled Fides
Patrum. It is established therefore that this discourse was written in
Greek by Alexander, and afterwards translated not only into the Syriac,
but also into the Arabic language. Tr.
2 Isaiah xlii. 14. ^ Jonah ii. 4.

3 GO THE WRITINGS OF ALEXANDER.
Him thus to go down ? The impious people. Behold, ye
sons of men, behold what recompense Israel made unto
Him ! She slew her Benefactor, returning evil for good,
affliction for joy, death for life. They slew by nailing to
the tree Him who had brought to life their dead, had healed
their maimed, had made their lepers clean, had gi^•en light
to their blind. Behold, ye sons of men ! behold, all ye
people, these new wonders ! They suspended Him on the
tree, who stretches out the earth ; they transfixed Him
with nails who laid firm the foundation of the world ;
they
circumscribed Him who circumscribed the heavens; they
bound Him who absolves sinners ; they gave Him vinegar
to drink who hath made them to drink of righteousness;
they fed Him with gall who hath offered to them the Bread
of Life ; they caused corruption to come l^pon His hands
and feet who healed their hands and feet ; they violently
closed His eyes who restored sight to them ;
they gave Him
over to the tomb, who raised their dead to life both in the
time before His Passion and also whilst He was hanging on
the tree.
6. For when our Lord was suffering upon the cross, the
tombs were burst open, the infernal region was disclosed,
the souls leapt fortli, the dead returned to life, and many of
them were seen in Jerusalem, whilst the mystery of the cross
was being perfected; what time our Lord trampled upon
death, dissolved the enmity, bound the strong man, and
raised the trophy of the cross. His body being lifted up upon
it, that the body might appear on high, and death to be
depressed under the foot of flesh. Then the heavenly
powers wondered, the angels were astonished, the elements
trembled, every creature was shaken whilst they looked on
this new mystery, and the terrific spectacle which was being
enacted in the universe. Yet the entire people, as uncon-
scious of the mystery, exulted over Christ in derision
although the earth was rocking, the mountains, the valleys,
and the sea were shaken, and every creature of God was
smitten with confusion. The lights of heaven were afraid,
the sun fled away, the moon disappeared, the stars withdrew
;

ON THE PASSION OF THE LORD. 3G1
their shining, the clay came to end ; the angel in astonishment
departed from the temple after the rending of the veil,
and darkness covered the earth on which its Lord had closed
His eyes. Meanwhile hell (Hades) was with light resplen-
dent, for thither had the star descended. The Lord, indeed,
did not descend into hell in His body but in His Spirit. He
forsooth is working every where, for whilst He raised the
dead by His body, by His spirit was He liberating their
souls. For wlien the body of the Lord was hung upon the
cross, the tombs, as we have said, were opened ; hell was
unbarred, the dead received their life, tlie souls were sent
back again into the world, and that because the Lord
had conquered hell, had trodden down death, had covered
the enemy with shame ; therefore was it that the souls
came forth from Hades, and the dead appeared upon the
earth.
7. Ye see, therefore, how great was the effect of the death
of Christ, for no creature endured His faU with equal mind,
nor did the elements His Passion, neither did the earth
retain His body, nor hell His Spirit. All things were in
the Passion of Christ disturbed and convulsed. The Lord
exclaimed, as once before to Lazarus, Come forth, ye dead,
from your tombs and your secret places ; for I, the Clirist,
give unto you resurrection. For then the earth could not
long hold the body of our Lord that in it was buried ; but
it exclaimed, my Lord, pardon mine iniquities, save me
from Thy wrath, absolve me from the curse, for I have
received the blood of the righteous, and yet I have not
covered the bodies of men or Thine own body ! What is at
length this wonderful mystery ? Why, Lord, didst Thou
come down to earth, unless it was for man's sake, who has
been scattered every where : for in eveiy place has Thy fair
image been disseminated ? Nay ! but if thou shouldest give
but one little word, at the instant all bodies would stand
before Thee. Now, since Thou hast come to earth, and hast
sought for the members of Thy fashioning, undertake for
man who is Thine own, receive that which is committed to
Thee, recover Thine image. Thine Adam. Then the Lord,

362 THE WRITINGS OF ALEXANDER.
the third day after His death, rose again, thus bringing man
to a knowledge of the Trinity, Then all the nations of the
human race were saved by Christ. One submitted to the
judgment, and many thousands were absolved. Moreover,
He being made like to man whom He had saved, ascended
to the height of heaven, to offer before His Father, not
gold or silver, or precious stones, but the man whom
He had formed after His own image and similitude; and
the Father, raising Him to His right hand, hath seated
Him upon a throne on high, and hath made Him to be
judge of the peoples, the leader of the angelic host, the
charioteer of the cherubim, the Son of the true Jerusalem,
the Virgin's spouse, and King for ever and ever. Amen.
The Addition in the Codex, with a Various Eeading.
God, therefore, wishing to visit His own form which He
had fashioned after His own image and similitude, hath in
these last times sent into the world His incorporeal and
only Son, who being in the virgin's womb incarnate, was
born perfect man to raise erect lost man, re-collecting His
scattered members. For why else should Christ have died ?
Was He capitally accused ? And since He was God, why
was He made man ? Why did He who was reigning in
heaven come down to earth ? Who compelled God to come
down to earth, to take flesh of the holy virgin, to be
wrapped in swaddling clothes and laid in a manger, to be
nourished with milk, to be baptized in the Jordan, to be
mocked of the people, to be nailed to the tree, to be buried
in the bosom of the earth, and the third day to rise again
from the dead; in the cause of redemption to give life for
life, blood for blood, to undergo death for death ? For Christ,
by dying, hath discharged the debt of death to which man
was obnoxious. Oh, the new and ineffable mystery ! the
Judge was judged. He who absolves from sin was bound
He was mocked who once framed the world; He was
stretched upon the cross who stretched out the heavens;
He was fed with gall who gave the manna to be bread ;
He
;

ON THE PASSION OF THE LORD. 363
died who gives life ; He was given up to the tomb who
raises the dead. The powers were astonished, the angels
wondered, the elements trembled, the whole created universe
was shaken, the earth quaked, and its foundations rocked
the sun fled away, the elements were subverted, the light of
day receded ; because they could not bear to look upon
their crucified Lord, The creature, in amazement, said,
What is this novel mystery ? The judge is judged and is
silent ; the invisible is seen and is not confounded ; the
incomprehensible is grasped and is not indignant at it ; the
immeasurable is contained in a measure and makes no
opposition ; the impassable suffers and does not avenge its
own injury ; the immortal dies and complains not ; the
celestial is buried and bears it with an equal mind. Wliat,
I say, is this mystery ? The creature surely is transfixed
with amazement. But when our Lord rose from death and
trampled it down, when He bound the strong man and set
man free, then every creature wondered at the Judge who
for Adam's sake was judged, at the invisible being seen,
at the impassable suffering, at the immortal dead, at the
celestial buried in the earth. For our Lord was made man
He was condemned that He might impart compassion;
He was bound that He might set free ; He was apprehended
that He might liberate ; He suffered that He might heal oui'
sufferings ; He died to restore life to us ; He was buried to
raise us up. For when our Lord suffered, His humanity
suffered, that which He had like unto man ; and He dis-
solves the sufferings of him who is His like, and by dying
He hath destroyed death. It was for this cause that He
came down upon earth, that by pursuing death He might
kill the rebel that slew men. For one underwent the
judgment, and myriads were set free ; one was buried, and
myi'iads rose again. He is the Mediator between God and
man ; He is the resurrection and the salvation of all ; He
is the Guide of the erring, the Shepherd of men who have
been set free, the life of the dead, the charioteer of the
cherubim, the standard-bearer of the angels, and the King
of kings, to whom be glory for ever and ever. Amen.

THE EPISTLES OF CLEMENT
CONCERNING VIRGINITY.
INTEODUCTOEY NOTICE.
[HILE the great mass of early Christian litera-
ture bearing the name of Clement of Eome is
undoubtedly spurious, the case is somewhat
different with regard to the two following
epistles. Not only have Eoman Catholic writers main-
tained their genuineness with great ingenuity and learn-
ing, but Wetstein, who first edited them, argued power-
fully for their being received as the authentic productions
of Clement ; and even Neander has admitted that they
may possibly have been written by that friend and fellow-
labourer of the apostles.
Their literary history in modern times is somewhat
curious. Wetstein unexpectedly discovered them appended
to a copy of the Sp'iac Peschito version of the New Testament
furnished to him by Sir James Porter, then British
ambassador at Constantinople, He soon afterwards (1752)
published them in Syriac, accompanied by a Latin version
of his own, with Prolegomena, in which he upheld their
genuineness. This speedily called forth two works, one by
Lardner (1753), and a second by Venema (1754), in both of
which their authenticity was disputed. To these writings
Wetstein himself, and, after his death, Gallandius, published
rejoinders ; but the question remained as far from
positive settlement as ever, and continues sub judice even
at the present day.

366 THE WRITINGS OF CLEMENT.
It is generally admitted (and, of course, asserted by those
that maintain their truly Clementine origin) that Greek was
the original language of these epistles. Many have argued
that they contain plain references to the siib-introductx
spoken of in the literature of the third century, and that
therefore they were probably composed in the Oriental
Church about that period.
These epistles have been very carefully edited in recent
times by the Eoman Catholic scholars Villecourt (1853)
and Beelen (1856). Both have argued strenuously for the
genuineness of the letters, but it may be doubted if they
have succeeded in repelling all the objections of Lardner
and Venema. Beelen's work is a highly scholarly production,
and his Prolegomena are marked by great fulness and
perspicuity.
A German translation of these epistles was published by
Zingerle (1821). They are now for the first time translated
into the English language.
The translation is made from the text of Beelen.
The division into chapters is due to Wetstein,

TWO EPISTLES CONCEMING VIRGINITY,
BY THE BLESSED CLEMENT,
THE DISCIPLE OF PETER THE APOSTLE.
The Eikst Epistle of the blessed Clement, the disciple
OF Petek the Apostle.
Chap. i.— The. Salutation.
To all those who love and cherish their life [which is] iii
Christ through God the Father, and obey the truth of God
in hope of eternal life ;
to those who hear affection towards
their brethren and towards their neighbours in the love of
God; to the blessed [brother] virgins,^ who devote themselves
to preserve virginity "for the sake of the kingdom
of heaven ;"^ and to the holy [sister] virgins : the peace
which is in God.^
Chap. ii.—For true Virginity perfect virtue is necessary.
Of all virgins of either sex who have truly resolved to
preserve virginity for the sake of the kingdom of heaven
of each and every one of them it is required that he be
worthy of the kingdom of heaven in every thing. For not
1 In later Greek vot.fiSiiiog was used of both sexes {comf. Eev.
xiv. 4).
The Syriac original employs both, a masculine and a feminine
form. This will not always be indicated in the following transla-
tion.
3 Or " to the holy virgins who are in God :
probably Wetstein.
^ Matt. xix. 12.
j^eace." So Zingerle, and

3G8 THE WRITINGS OF CLEMENT.
by eloquence ^ or renown, ^ or by station^ and descent, or by
beauty or strength, or by length of life,* is the kingdom of
heaven obtained ; but it is obtained by the power of faith,
when a man exhibits the works of faith. For whosoever
is truly righteous, his works testify concerning his faith,
that he is truly a believer, with a faith which is gi'eat,
a faith which is perfect, a faith which is in God, a faith
which shines in good works, that the Father of all may be
glorified through Christ. Now, those who are truly virgins
for the sake of God give heed to Him who hath said,
" Let not righteousness aad faith fail thee ; bind them on
thy neck, and thou shalt find favour for thyself; and
devise thou good things before God and before men."^
" The paths," therefore, " of the righteous shine as the light,
and the light of them advances until the day is perfect." ®
For the beams of their light illumine the whole creation
even now by good works, as those who are truly " the
light of the world,"^ giving light to " those who sit in dark-
ness," ^ that they may arise and go forth from the darkness
by the light of the good works of the fear of God, " that
they may see our good works, and glorify our Father who is
in heaven." ^ For it is required of the man of God, that in
all his words and works he be perfect, and that in his life he
be adorned with all exemplary and well-ordered behaviour,^"
and do all his deeds in righteousness, as a man of God.
1 Zing., not so well, takes this to mean, "by the confession of the
mouth" (durch das miindliche Bekenntniss), comparing Matt. vii. 21.
2 Lit. " by word or by name."
3 The Greek word

TWO EPISTLES CONCERNING VIRGINITY. 369
Chap. hi.— Tnie Virgins prove themselves such hy self-denial,
as does the true heliever hy good works.
For virgins are a beautiful pattern to believers, and to
those who shall believe. The name alone, indeed, without
works, does not introduce into the kingdom of heaven ;
but,
if a man be truly a believer, such an one can be saved.
For, if a person be only called a believer in name,
whilst he is not such in works, he cannot possibly be a
believer. " Let no one," therefore, " lead you astray with
the empty words of error." ^ For, merely because a person
is called a virgin, if he be destitute of works excellent and
comely, and suitable to virginity, he cannot possibly be
saved. For our Lord called such virginity as that " foolish,"
as He said in the Gospel ; ^ and because it had neither
oil nor light, it was left outside of the kingdom of
heaven, and was shut out from the joy of the bridegroom,
and was reckoned with His enemies. For such persons
as these "have the appearance only of the fear of God,
but the power of it they deny." ^ For they " think with
themselves that they are something, whilst they are nothing,
and are deceived. But let every one constantly try * his
works," ^ and know himself; for empty worship does he
offer, whosoever he be that makes profession of virginity
and sanctity, " and denies its power." For virginity of such
a kind is impure, and disowned by all good works. For
" every tree whatsoever is known from its fruits."^ "See
that thou understand'' what I say: God will give thee under-
standing."^ For whosoever engages before God to preserve
sanctity must be girded with all the holy power of God.
And, if with true fear ^ he crucify his body, he for the sake
1 Epli. V. 6. 2 Matt. XXV. 2.
3 2 Tim. iii. 5. * Lit. " let every one be trying."
5 Gal. vi. 3, 4. 6 Matt. xii. 33.
^ Or " consider." There is no play on words in the passage quoted
(2 Tim. ii. 7), nor perhaps was this intended in the Syriac.
8 2 Tim. ii. 7.
" Lit. "true in fear [of God]." The reading is probably faulty.
lieelen.
2 A

370 THE WRITINGS OF CLEMENT.
of tlie fear of God excuses himself from that word [in]
which [the Scripture]^ has said: "Be fruitful, and multiply,"^
and [shuns] all the display, and care, and sensuality,^ and
fascination of this world, and its revelries and its drunken-
ness, and all its luxury and ease, and withdraws from the
entire life of* this world, and from its snares, and nets,
and hindrances ; and, whilst thou walkest ^ upon the
earth, be zealous that thy work and thy business be in
heaven.
Chap. iv.—Continuation of the remarks on Self-denial—
Object and reward of true Virgins.
For he who covets for himself these things [so] great
and excellent, withdraws and severs himself on this account
from all the world, that he may go [and] live a life divine
and heavenly, like the holy angels, in work pure and holy,
and "in the holiness^ of the Spirit of God,"'' and that he
may serve God Almighty through Jesus Christ for the
sake of the kingdom of heaven. On this account he severs
himself from all the appetites of the body. And not only
does he excuse himself from this [command], " Be fruitful,
and multiply," but he longs for the " hope promised " and
prepared "and laid up in heaven"^ by God, who has
declared with His mouth, and He does not lie, that it is
"better than sons and daughters,"^ and that He will give
to virgins a notable place in the house of God, which
is [something] " better than sons aud daughters," and
better than [the place of] those who have passed a wedded
life in sanctity, and whose "bed has not been defiled." ^^
^ The ellipsis is usually to be thus filled up in these epistles ; the
hrackets will be henceforth omitted,
^ Gen. i. 28. ^ Or " the sensual pleasiu'es."
^ Or " from all intercourse with."
'"> Either
something is here omitted Ity tlie transcriber, or Clement
has varied the form of expression.
•^ " Sanctification.''
—
Beelen-.
s Col. i. 5. " Is. hi. 4, 5.
—
Beelai.
'' 2
Thess. ii. 13.
i" Heb. xiii. 4.

TWO EPISTLES CONCERNING VIRGINITY. 371
For God will give to virgins the kingdom of heaven, as to
the holy angels, by reason of this great and noble profession.
Chap. v.— The irksomeness and the enemies of Virginity.
Thou desirest, then, to be a virgin ? Knowest thou what
hardship and irksomeness there is in true virginity—that
which stands constantly at all seasons before God, and does
not withdraw [from His service], and " is anxious how it
may please its Lord with a holy body, and with [its] spirit?"^
Knowest thou what great glory pertains to virginity, and is
it for this that thou dost [set thyself to] practise it ? Dost
thou really know and understand what it is thou art eager
to do ? Art thou acquainted with the noble task of holy
virginity ? Dost thou know how, like a man, to enter
"lawfully" upon 2 this contest and "strive,"^ that, in the
might of the Holy Spirit,* thou choosest this for thyself, that
thou mayest be crowned with a crown of light, and that
tliey may lead thee about [in triumph] through " the
Jerusalem above "?^ If so be, then, that thou longest
for all these things, conquer the body ; conquer the appe-
tites of the flesh; conquer the world in the Spirit of
God; conquer these vain things of time, which pass
away and grow old, and decay, and come to an end
;'''
conquer the dragon f conquer the lion conquer the serpent;^
conquer Satan;—through Jesus Christ, who doth
strengthen thee by the hearing of His words and the
divine Eucharist.^ " Take up thy cross and follow " ^'^ Him
who makes thee clean, Jesus Christ thy Lord. Strive to
run straiglit forward and boldly, not with fear, but with
courage, relying on the promise of thy Lord, that thou shalt
obtain the victor-crown^^ of thy " calling on high"^^ through
1 1 Cor. vii. 34.
'-
Lit. " descend to." ^ 2 Tim. ii. 5.
* The words, " in the might of the Holy Spirit," appear to obscure
the sense. Beelen.
6 Gal. iv. 26. " Rev. xii. 7.
7 1 Peter v. 8.
* 2 Cor. xi. 3.
•J
i"
Lit. "the Eucharist of the Godhead." Matt. xvi. 24.
1^ Lit. " crown of victory." ^- Phil. iii. 14.

372 THE WRITINGS OF CLEMENT.
Jesus Christ. For whosoever walks perfect in faitli, and not
fearing, doth in very deed receive the crown of virginity,
which is great in its toil and gi'eat in its reward. Dost thou
understand and know how honourable a thing is sanctity ?
Dost thou understand how great and exalted and excellent
is the glory of virginity ?^
Chap. vi.— Divinity of Virginity.
The womb of a holy virgin^ carried our Lord Jesus Christ,
the Son of God ; and the body which our Lord wore, and in
which He carried on the conflict in this world, He put on
from a holy virgin. From this, therefore, understand the
greatness and dignity of virginity. Dost thou wish to be a
Christian ? Imitate Christ in every thing, John, the ambassador,
he who came before our Lord, he " than whom
there was not a greater among those born of women," ^ the
holy messenger of our Lord, was a virgin. Imitate, therefore,
the ambassador of our Lord, and be his follower^ in every
thing. [That] John, again, who " reclined on the bosom of
our Lord, and whom He greatly loved," *"—he, too, was a holy
person.'^ For it was not without reason that our Lord loved
him. Paul, also, and Barnabas, and Timothy, with all the
others, "whose names are written in the book of life,"^
—these, I say, all cherished and loved sanctity,'' and ran in
the contest, and finished their course without blemish, as
imitators of Christ, and as sons of the living God. Moreover,
also, Elijah and Elisha, and many other holy men, we
find to have lived a holy^° and spotless life. If, therefore,
thou desirest to be like these, imitate them with all thy
power. For the Scripture has said, " The elders who are
among you, honour ; and, seeing their manner of life and
1 i.e. continency.
2 The last two sentences properly belong to chap. vi.
3 Or "the Holy Virgin." * Matt. xi. 11.
fi Lit. "lover," or "friend." « Jno. xxi. 20.
''i.e. a virgin. ^ Phil. xiv. 3.
'•^
i.e. virginity. ^° i.e. celibate, or chaste.
'

TWO EPISTLES CONCERNING VIRGINITY. 373
conduct, imitate their faith." ^ And again it saith, " Imi-
tate me, my brethren, as I [imitate] Christ." '2
Chap. vii.—The true Virgin.
Those, therefore, who imitate Christ, imitate Him earnestly.
For those who have " put on Christ " ^ in truth, express His
likeness in their thoughts, and in their whole life, and in all
their behaviour : in w^ord, and in deeds, and in patience, and
in fortitude, and in knowledge, and in chastity, and in long-
suffering, and in a pure heart, and in faith, and in hope, and
in full and perfect love towards God. No virgin, therefore,
unless they be in every thing as Christ, and as those " who
are Christ's,"^ can be saved. For every virgin who is in
God is holy in her body and in her spirit, and is constant
in the service of her Lord, not turning away from it any
whither, but waiting upon Him always in purity and holiness
in the Spirit of God, being " solicitous how she may
please her Lord,"^ [by living] purely and without stain, and
solicitous to be pleasing before Him in every thing. She
who is such does not withdraw from our Lord, but in spirit
is [ever] with her Lord : as it is written, " Be ye holy, as I
am holy, saith the Lord."^
Chap. viii.— Virgins, hy the laying aside of all carnal
affection, are imitators of God.
For, if a man be only in name called holy, he is not holy
but he must be holy in every thing : in his body and in his
spirit. And those who are virgins rejoice at all times in
becoming like God and His Christ, and are imitators of them.
For in those that are such there is not " the mind^ of the
flesh." In those who are truly believers, and "in whom
the Spirit of Christ dwells "^—in them " the mind of the
tlesh " cannot be : which is fornication, uncleanness, wanton-
1 Heb. xiii. 7. - 1 Cor. xi. 1. ^ Rom. xiii. 14.
1 Gal. V. 24. ^ 1 Cor. vii. 32. " 1 Pet. i. 15 (c/. Lev. xi. 44.)
^ Rom. viii. 6 {(ppou^fix).
" Horn. viii. 9.

374 THE WRITINGS OF CLEMENT.
ness ; idolatry,^ sorcery ; enmity, jealousy, rivalry, wrath,
disputes, dissensions, ill-will ; drunkenness, revelry ; buf-
foonery, foolish talking, boisterous laughter; backbiting,
insinuations ; bitterness, rage ; clamour, abuse, insolence
of speech ; malice, inventing of evil, falsehood ; talkative-
ness,^ babbling ;^ threatenings, gnashing of teeth, readiness
to accuse,* jarring,^ disdainings, blows ; perversions [of the
right],*^ laxness [in judgment]; haughtiness, arrogance,
ostentation, pompousness, [boasting] of family, of beauty,
of position, of wealth, of an arm of flesh ;^ quarrelsomeness,
injustice,^ eagerness for victory ; hatred, anger, envy, perfidy,
retaliation f debauchery, gluttony, " overreaching (which is
idolatry),"^" "the love of money (which is the root of all
evils) ;"^^ love of display, vainglory, love of rule, assumption,
pride (which is called death, and which "God fights
against ").^^ Every man with whom are these and such
like things—every such man is of the flesh. For, " he that
is born of the flesh is flesh ; and he that is of the earth
speaketh of the earth," ^^ and his thoughts are of the earth.
And " the mind of the flesh is enmity towards God. For it
does not submit itself to the law of God ;
for it cannot [do
so],"^'* because it is in the flesh, " in which dwells no good,"^^
because the Spirit of God is not in it. For this cause justly
does the Scripture say regarding such a generation as this :
' Lit, "the worsliip of idols." The single word VolDASj some-
times used to express "idolatry" (as in Ejih. Syr., opp. torn. i. p. 116),
is not found in these epistles.
2 Lit. " much talking."
^ Lit. " empty words."
* The word thus rendered is not in the lexicons, but is well illus-
trated by Isaiah xxix. 21 ("who make a man an offender"), where the
Hiphil of xon is used, corresponding to the Aphel of the same root,
from which the present word is derived.
^ The word is used in the Peschito of 1 Tim. vi. 5, to express
otxTrxpalpi/ixt ("incessant quarrellings," Alf.)
" Ex. Conject. Beelen. The word is not in the lexicons.
'' Or " power." '^
Lit. " folly ;" but so used in 2 Cor. xii. 13.
'•* Or
" returning of evils."
i° Col. iii. 5.
II 1 Tim. vi. 10. 12 i -peteT v. 5 ; James iv. 6.
1^ Jno. iii. 6, 31. 1* Rom. viii. 7. 1* Rom. vii. 18.

TWO EPISTLES CONCEENrNG VIRGINITY. 375
" My Spirit shall not dwell in men for ever, because tliey are
flesh." ^ " Whosoever, therefore, has not the Spirit of God
in him, is none of His :"^ as it is wiitten, " The Spirit of G-od
departed from Saul, and an evil spirit troubled him, which
was sent upon him from God."^
Chap. ix.— Continuation of the subject of mortification—
Dignity of persons consecrated to God.
He in whomsoever the Spirit of God is, is in accord with
the will of the Spirit of God ; and, because he is in accord
with the Spirit of God, therefore does he mortify the deeds
of the body and live unto God, " treading down and subju-
gating the body and keeping it under ; so that, while preach-
ing to others," he may be a beautiful example and pattern
to believers, and may spend his life in works which are
worthy of the Holy Spirit, so that he may " not be cast
away,"* but may be approved before God and before men.
For in "the man who is of God,"^ with him [I say] there
and especially in virgins
is nothing of the mind of the flesh ;
[of either sex] ; but the fruits of all of them are " the
fruits of the Spirit"^ and of life, and they are truly the
city of God, and the houses and temples in which God
abides and dwells, and among which He walks, as in
the holy city of heaven. For in this "do ye appear to
the world as lights, in that ye give heed to the Word of
life," ^ and thus ye are in truth the praise, and the boast,
and the crown of rejoicing, and the delight of good servants
in our Lord Jesus Christ. For all who see you will
"acknowledge that ye are the seed which the Lord hath
blessed;"^ in very deed a seed honourable and holy, and "a
priestly kingdom, a holy people, the people of the inheri-
tance,"^ the heirs of the promises of God ; [of] things
which do not decay, nor wither ;
of " that which eye hath
not seen, and ear hath not heard, and which hath not
1 Gen vi. 3.
^ Rom. viii. 9. ^1 Sam, x\i. 14.
* 1 Cor. ix. 27. ^ 1 Tim. vi. 11. " Gal. v. 22.
7 Phil. ii. 15. " Is. Ixi. 9. ^ 1 Pet. ii. 9.

37G
THE WRITINGS OF CLEMENT.
come up into the heart of man ; of that which God hath
prepared for those who love Him and keep His command-
ments." ^
Chap. x.—Denunciation of dangerous and scandaloics
association with maidens.
Now, we are persuaded of you, my brethren, that
your thoughts are occupied about those things which
are requisite for your salvation.^ But we speak thus^ in
consequence of the evil rumours and reports concerning
shameless men, who, under pretext of the fear of God, have
their dwelling with maidens, and [so] expose themselves to
danger, and walk with them along the road and in solitary
places* alone—a course which is full of dangers, and full
of stumbling-blocks and snares and pitfalls; nor is it in
any respect right for Christians and those who fear God so to
conduct themselves. Others, too, eat and drink with them
at entertainments [allowing themselves] in loose behaviour
and much uncleanness—such as ought not to be among
believers, and especially among those who have chosen
for themselves [a life of] holiness.^ Others, again, meet
together for vain and trilling conversation and merriment,
and that they may speak evil of one another ; and they
hunt up tales against one another, and are idle : persons
\vith whom we do not allow you even to eat bread. Then,
others gad about among the houses of virgin brethren
or sisters, on pretence of visiting them, or reading the
Scriptures [to them], or exorcising them. Forasmuch as they
are idle and do no work, they pry into those things which
ought not to be inquired into, and by means of plausible
words make merchandize of the name of Christ. [These
are] men from whom the divine apostle kept aloof, because
of the multitude of their evil [deeds] ; as it is written
1 1 Cor. ii. 9.
'^ Or " life."
3 The -words wliich follow, " concerning those things which we
speak," appear not to be genuine.
—
Beelen.
* Beelen supposes a 'iv hx ovoh : "along the lonely road."
'' i.e. virginity.
:

TWO EPISTLES CONCERNING VIRGINITY. 377
" Thorns sprout in the hands of the icQe ;" ' and, " The ways
of the idle are full of thorns."^
Chap. xi.— Perniciousness of Idleness— Warning against the
empty longing to he teachers— Advice about tcacJiing and
the use of Divine gifts.
Such are the ways of all those who do not work, but go
hunting for tales, and think to themselves that this is pro-
fitable and right.^ For such persons are like those idle and
prating widows " who go wandering about* among houses"^
with their prating, and hunt for idle tales, and carry them
from house to house w^ith much exaggeration, without fear
of God. And besides all this, barefaced men as they are,^
under pretence of teaching, they set forth a variety of doc-
trines. And would that they taught the doctrines of trath !
But it is this which is [so] disquieting, that they under-
stand not what they mean, and assert that which is not
[true] : because they wish to be teachers, and to display
themselves as skilful in speaking; because they traffic in
iniquity in the name of Christ—which it is not right for the
servants of God [to do]. And they hearken not to that
which the Scripture has said : " Let not many be teachers
among you, my brethren, and be not all of you prophets." ^
For " he who does not transgress in word is a perfect man,
able to keep down and subjugate his whole body." ^ And,
" If a man speak, let him speak in the words ^ of God." ^"
And, " If there is in thee understanding, give an answer to
thy brother ; but if not, put thy hand on thy mouth." ^^
For, "at one time [it is proper] to keep silence, and at
another time to speak." ^^ And again it says : " When a
man speaks in season, it is honourable ^^ to him." ^* And
^ Prov. xx\'i. 9. 2 Pi-ov. xv. 19 (lxx.)
^ Lit. " profit and righteousness."
* Lit. "go about and wander." * 1 Tim. v. 13.
^ Lit. " in their barefacedness."
" 1 Cor. xii. 29.
8 James iii. 2. » Lit. " speech."
i"
1 Pet. iv. 11.
" Eccl. V. 14. 1- Eccl. iii. 7.
1^ Lit. "beautiful." ^* Prov. xxv. 11.

378 THE WHITINGS OF CLEMENT.
again it says : " Let your speech be seasoned with grace.
For it is required of a man to know how to give an answer
to every one in season."^ For "he that utters whatsoever
comes to his mouth, tliat man produces strife ; and he that
utters a superj&uity of words increases vexation ; and he that
is hasty with his lips falls into evil. For because of the
unruliness of the tongue cometh anger; but the perfect
man keeps watch over his tongue, and loves his soul's
life." ^ For these are they " who by good words and fair
speeches lead astray the hearts of the simple, and, while
offering them blessings, lead them astray." ^ Let us, there-
fore, fear the judgment which awaits teachers. For a
severe judgment will those teachers receive " who teach, but
do not,"'* and
Christ falsely,
those who take [upon them] the name of
and say : We teach the truth, and [yet]
go wandering about idly, and exalt themselves, and make
I heir boast " in the mind of the flesh." ^ These, moreover,
are like " the blind man who leads the blind man, and they
l)oth fall into the ditch." ^ And they will receive judgment,
l)ecause in their talkativeness and their frivolous teaching
they teach natural ^ wisdom, and the " frivolous error of the
plausible words of the wisdom of men," ^ " according to the
will of the prince of the dominion of the air, and of the
spirit which works in those men who will not obey,
according to the training of this world, and not according to
the doctrine of Christ." ^ But if thou hast received " the
word of knowledge, or the word of instruction, or of pro-
phecy," ^° blessed be God, " who helps every man without
gi'udging—that God who gives to every man and does not
upbraid [him]." ^^ With the gift, therefore, which thou hast
received from our Lord, serve [thy] spiritual brethren, the
prophets who know that the words which thou speakest are
1 Lit. " in his place." Col. iv. 6.
2 Lit. "his soul for life." Prov. xviii. (i ; .\iii. 3 ; xxi. 13.
= Rom. XV. 17-19. * Matt, xxiii. 3.
5 CoL ii. 18. '^ Matt. xv. 14.
" As 1 Cor. XV. 44 (i^vxix-os) See James iii. 15.
8 See Col. ii. 8. » Epli. ii. 2 ; Col. ii. 8.
^'''
1 Cor. xii. 5. ^' James i. (J.

TWO EPISTLES CONCERNING VIRGINITY. 37'J
[those] of our Lord ; and declare the gift which thou hast
received in the Church for the edification of the brethren
in Christ (for good and excellent are those things which help
the men of God), if so be that they are truly with thee.^
Chap. xii.—Bules for visits, exorcisms, and Jiow people are to
assist the sick, and to ivcdk iii all tilings withoiit offence.
Moreover, also, this is comely and useful, that a man
" visit orphans and widows,"^ and especially those poor per-
sons who have many children. These things are, without
controversy, required of the servants of God, and comely and
suitable for them. This also, again, is suitable and right
and comely for those who are brethren in Christ, that they
should visit those who are harassed by evil spirits, and pray
and pronounce adjurations ^ over them, intelligently, [offer-
ing] such prayer as is acceptable before God; not with a
multitude of fine words,* well prepared and arranged, so that
they may appear to men eloquent and of a good memory.
[Such men] are " like a sounding pipe, or a tinlding cym-
bal;"^ and they bring no help to those over whom they
make their adjurations ; but they speak with terrible words,
and affright people, but do not act with true faith, according
to the teaching of our Lord, who hath said : " This kind
goeth not out but by fasting and prayer," ^ offered unceasingly
and with earnest mind. And let them holily ask and
beg of God, with cheerfulness and all circumspection and
purity, without hatred and without malice. In this way let
us approach a brother or a sister who is sick, and visit them
in a way that is right, without guile, and without covetous-
ness, and without noise, and without talkativeness, and
without such behaviour as is alien from the fear of God,
and without haughtiness, but with the meek and lowly
1 An obscure clause, which Beeleii supposes to he due to the mis-
apprehension of the Syrian translator. Perhaps the difficulty will he
met if we read "gifts," as do Wets, and Zing., by a change in the pointing,
2 James i. 27. ^ Or " exorcisms."
* Lit. "elegant and numerous words." '"
c Matt. xvii. 20.
1 Cor, xiii. 1.

380 THE WRITINGS OF CLEMENT.
spirit of Clirist. Let tliem, therefore, with fasting and with
prayer make their adjurations, and not Avith the elegant and
well-arranged and fitly-ordered words of learning, but as
men who have received the gift of healing from God, confi-
dently, to the glory of God. By ^ your fastings and prayers
and perpetual watching, together with your other good
works, mortify the works of the flesh by the power of the
Holy Spirit. He who acts thus " is a temple of the Holy
Spirit of God." ^ Let this man cast out demons, and God
will help him. For it is good that a man help those that
are sick. Our Lord hath said : " Cast out demons," at the
same time [commanding] many other acts of healing ; and,
" Freely ye have received, freely give." ^ For such persons
as these a goodly recompense is [laid up] by God, because
they serve their brethren with the gifts which have been
given them by the Lord. This is also comely and helpful
to the servants of God, because they act according to the
injunctions of our Lord, who hath said : " I was sick, and ye
visited Me, and so on." * And this is comely and right and
just, that we visit our neighbours for the sake of God with
all seemliness of manner and purity of behaviour ; as the
Apostle hath said : " Who is sick, and I am not sick ? who is
offended, and I am not offended ? " ^ But all these things
are spoken in reference to the love with which a man should
love his neighbour. And in these things let us occupy our-
selves,'' without giving offence, and let us not do anything
with partiality or for the shaming of others, but let us love
the poor as the servants of God, and especially let us visit
them. For this is comely before God and before men, that
we should remember the poor, and be lovers of the brethren
and of strangers, for the sake of God and for the sake of
those who believe in God, as we have learnt from the law and
from the prophets, and from our Lord Jesus Christ, concern-
incf the love of the brotherhood and the love of strangers : for
ye know the words which liave been spoken concerning the
' Or " in."
2 1 Cor. vi. 19. ^ ]\];,itt. x. 8.
* Lit. " and things similar to these," Matt. xxv. 3(5.
' -I Cor. i.v. 29. " Lit. "let us be."

TWO EPISTLES CONCERNING VIRGINITY. 381
love of the brotherhood and the love of strangers ;^ power-
fully are the words spoken to all those who do them.
Chap. xiii.— What priests should he and should not he.
Beloved brethren !
that a man should build up and
establish the brethren on the faith in one God, this also is
manifest and well-known. This too, again, is comely, that
a man should not be envious of his neighbour. And moreover,
again, it is suitable and comely that all those who
work the works of the Lord should work the works of the
Lord in the fear of God. Thus is it required of them to
conduct themselves. That " the harvest is great, but the
workmen are few," this also is well-known and manifest.
Let us, therefore, "ask of the Lord of the harvest" that
He would send forth worlanen into the harvest;^ such
workmen as "shall skilfully dispense the word of truth;"
workmen "who shall not be ashamed ;"2 faithful workmen;
workmen who shall be " the light of the world ;
" * workmen
who "work not for the food that perisheth, but for that food
which abideth unto life eternal ; " ^ workmen who shall be
such as the apostles ;
workmen who imitate the Father, and
the Son, and the Holy Spirit ; who are concerned for the
salvation of men ; not " hireling " ^ workmen ; not workmen
to whom the fear of God and righteousness appear to be
gain ;
not workmen who " serve their belly ;
" not workmen
who "with fair speeches and pleasant words mislead the
hearts of the innocent ;
" '^ not workmen who imitate the
children of light, while they are not light but darkness
"men whose end is destruction;"^ not workmen who practise
iniquity and wickedness and fraud ; not " crafty workmen
" ^
; not workmen " drunken " and " faithless ; "
^^ nor
workmen who traf&c in Christ ; not misleaders ; not " lovers
of money ;
not malevolent." ^^
1 Beelen here omits, as spurious, the words, " because this same thing
is pleasant and agreeable to you :
because ye are all taught of God."
2 Matt. ix. 37, 38. ^ Lit. " without shame," 2 Tim. ii. 15.
* Matt. V. 14. ^ Jno. vi. 17. * Jno. x. 12, 13.
7 Rom. xvi. 18. 8 Phil. iii. 19. ^ 2 Cor. xi. 13.
w See Matt. xxiv. 45-50. " 1 Tim. iii. 3 ; Tit. i. 7.

382 THE WRITINGS OF CLEMENT.
Let us, therefore, contemplate and imitate the faithful who
have conducted themselves well in the Lord, as is becoming
and suitable to our calhng and profession. Thus let us do
service before God in justice and righteousness, and without
blemish, " occupying ourselves with things good and comely
before God [and] also before men." ^ For this is comely,
that God be glorified in us in all things.
[Thus] endeth the first Epistle of Clement.
THE SECOND EPISTLE OF THE SAIME CLEMENT.
Chap. i.—He describes the circunispcctncss of his intercourse
with the other sex, and tells how in his journeys he acts
at places lohere there are brethren only.
I would, moreover, have you know, my brethren, of what
sort is our conduct in Christ, as well as that of all our
brethren, in the [various] places in which we are. And if
so be that you approve it, do ye also conduct yourselves in
like manner in the Lord. Now we, if God help us, conduct
ourselves thus : with maidens we do not dwell, nor have
we any thing in common with them ; with maidens we do
not eat, nor drink ;
and, where a maiden sleeps, we do not
sleep ; neither do women wash our feet, nor anoint us ; and
on no account do we sleep where a maiden sleeps who is
unmarried or has taken the vow:^ even though she be in
some other place [if she be] alone, we do not pass the
night there.^ Moreover, if it chance that the time [for rest]
overtake us in a place, whether in the country, or in a
village, or in a town, or in a hamlet,^ or wheresoever we
happen to be, and there are found brethren in that place, we
turn in to one who is a brother, and call together there all
the brethren, and speak to them words of encouragement
and exhortation.^ And those among us who are gifted in
^ Eom. xii. 17. ^ " Lit. " or [is] a daughter of the covenant."
^ Beelen's rendering, " we do not even pass the night," seems not to
he favoured either by the arrangement or the context.
* Lit. " dwelling-pLace."
'' Or " consohition." So ttcipkkMtis in the N. T. has both senses.

TWO EPISTLES CONCERNING VIRGINITY. 383
speaking will speak such words as are earnest, and serious,
and chaste, in the fear of God, and [exhort them] to please
God in every thing, and abound and go forward in good
works, and "be free from^ anxious care in every thing," ^ as
is fit and right for the people of God.
Chap. ii.—His hehaviour in places where there were Christians
of both sexes.
And if, moreover, it chance that we are distant from our
homes and from our neighbours, and the day decline and
the eventide overtake us, and the brethren press us, through
love of the brotherhood and by reason of their affection for
strangers, to stay with them, so that we may watch with
them, and they may hear the holy word of God and do [it],
and be fed with the words of the Lord, so that they may
be mindful of them, and they set before us bread and
water and that w^hich God provides, and we be willing and
consent to stay through the night with them ; if there be
there a holy man,^ with liim we turn in and lodge, and
that same brother will provide and prepare whatever is
necessary for us ; and he himseK waits upon us, and he
himself washes our feet for us and anoints us with ointment,
and he himseK gets ready a bed for us, that we may sleep
in reliance on God. All these things will that consecrated
brother, who is in the place in which we tarry, do in his
own person. He will himself serve the brethren, and each
one of the brethren who are in the same place will join with
him in rendering all those services* w^hich are requisite for
the brethren. But with us may no female, whether young
maiden or married woman, be there at that time ; nor she
that is aged,^ nor she that has taken the vow ; not even a
maid-servant, whether Christian or heathen ;
1 Lit. " without." 2 p]iii_ iv^ 6_
3 i.e. one wlio has taken the vow of celihacy.
* Lit. " will with him minister all those things."
5
but there shall
"
jn . Av Beelen's conjecture for "J-jAL "lich." Zingerle pro-
poses li-iZlL " about [to he married]."

384 THE WRITINGS OF CLEMENT.
only be men with men. And, if we see it to be requisite
to stand and pray for the sake of the women, and to speak
words of exhortation and edification, we call [together] the
brethren and all the holy sisters and maidens, [and] like-
wise all the other women who are there, [inviting them] with
all modesty and becoming behaviour to come and feast on the
truth.^ And those among us who are skilled in speaking
speak to them, and exhort them in those words which God
has given us. And then we pray, and salute^ one another,
the men the men. But the women and the maidens will
Avrap their hands in their garments ; [and] we also, with
circumspection and with all purity, our eyes looking
upwards, shall wrap our right hand in our garments ; and
then they will come and give us the salutation on our right
hand wrapped in our garments. Then we go where God
permits us.
Chap. III.
—
Rules for the conduet of celibate hrethren in places
where there are only married Christians.
And if, again, we chance to come into a place where there
is no consecrated brother, but all are married, all those who
are there will receive the brother who comes to them, and
minister to him, and care for his wants ^ in every thing,
assiduously, wdth good-will. And the brother shall be
ministered to by them in the way that is suitable. And
the brother will say to the married persons who are in
that place : We holy men do not eat or drink with women,
nor are we waited on by women or by maidens, nor do
women wash our feet for us, nor do women anoint us,
nor do women prepare our bed for us, nor do we sleep
where women sleep, so that we may be without reproach
in every thing, lest any one should be offended or stumble
at us. And, whilst we observe all these things, " we are
without offence to every man."* As persons, therefore,
^ Lit. " come to the delight of the truth."
2 Lit. " ask of tlie peace of."
3 Lit. " for that which id his ;" or " for what [belongs] to him."
* 2 Cor. vi. 3.

TWO EPISTLES CONCERNING VIRGINITY. 385
"who know the fear of the Lord, we persuade men, and
to God we are made manifest." ^
Chap. iv.— Conduct of the holy man where there are
women only.
But if we chance to come into a phice where there are
no [Christian] men, but all the believers are women and
maidens,^ and they press us to pass the night there in that
place, we call them all together to some suitable place,
and ask them how they do ; and according to that which
we learn from them, and what we see to be their state of
mind, we address them in a suitable manner, as men fearing
God. And when they have all assembled and come
[together], and we see that they are in peace,^ we address
to them words of exhortation in the fear of God, and read
the Scripture to them, with purity and in the concise^
and weighty words of the fear of God. We do every thing
as for their edification. And as to those who are married,
we speak to them in the Lord in a manner suited to them.
And if, moreover, the day decline and the eventide draw on,
we select, in order to pass the night there, a woman who
is aged and the most exemplary^ of them all ; and we
speak to her to give us a place all to ourselves, where
no woman enters, nor maiden. And this old woman her-
self will bring us a lamp, and whatever is requisite for us
she will herseK bring us. From love to the brethren, she
will bring whatever is requisite for the service of stranger
brethren. And she herself, when the time for sleep is
come, wiU depart and go to her house in peace.
1 2 Cor. V. 11.
2 Lit. '' all of them are believing -women and maidens."
3 Lit. " some place on the right side." The Syrian translator has
probably mistaken the meaning of tig hot, 16'^ov li^iov, where liS,wu may
be compared with dexter in Hor. Sat., ii. 1, 18. Beelcn.
* Probably meaning, " when we have inquired of their welfare."
* Lit. " compressed."
6 Lit. "chaste," or "modest."
2b

386 THE WRITINGS OF CLEMENT.
Chap. v.— Where there is only one woman, the father does
not make a stay. How care/idly stumhling-hlocJcs must
be avoided.
But if, moreover, we chance upon a place, and find there
one believing woman only, and no other person be there but
she only, we do not stop there, nor pray there, nor read the
Scriptures there, but we flee as from before the face of a
serpent, and as from before the face of sin. Not that we
disdain the believing woman—far be it from us to be so
minded towards our brethren in Christ !—but, because she
is alone, we are afraid lest any one should make insinuations
against us in words of falsehood. For the hearts of men are
firmly set^ on evil. And, that we may not give a pretext
to those who desire to get a pretext against us and to speak
evil of us, and that we may not be a stumbling-block to any
one, on this account we cut off the pretext of those who
desire to get a pretext against us ; on this account w^e must
be " on our guard that we be to no one a stumbling-block,
neither to the Jews, nor to the Gentiles, nor yet to the Church
of God ; and we must not seek that which is profitable to
ourselves only, but that which is for the profit of many, so
that they may be saved." ^ For this does not profit us,
that another stumble because of us. Let us, therefore, be
studiously on our guard at all times, that we do not smite
our brethren and give them to drink of a disquieting conscience
through our being to them a stumbling-block. For
" if for the sake of meat our brother be made sad, or
shocked, or made weak, or caused to stumble, we are not
walking in the love of God. For the sake of meat thou
causest him to perish for whose sake Christ died."^ For,
[in] " thus sinning against your brethren and wounding their
sickly consciences, ye sin against Christ Himself. For, if for
the sake of meat my brother is made to stumble," let us
[who are] believers say, " Never will we eat flesh, that we
may not make our brother to stumble."* These things,
1 Or " are set and fixed." ^ j Qqp^ -^ ^2, seqq.
^ Rom. xiv. 15. ^ 1 Cor. viii 12, 13.

TWO EPISTLES CONCERNING VIRGINITY. 387
moreover, does every one who truly loves God, who truly
takes up his cross, and puts on Christ, and loves his neigh-
bour ;
the man who watches over himself that he be not a
stumbling-block to any one, that no one be caused to stumble
because of him and die because he is constantly with maidens
and lives in the same house with them—a thing which is not
right—to the overthrow of those who see and hear. Evil
conduct like this is fraught with stumbling and peril, and
[is] akin^ to death. But blessed is that man who is circum-
spect and fearful in every thing for the sake of purity
Chap. vi.—Roio Christians should hchave themselves among
heathens.
If, moreover, it chance that we go to a place in which
there are no Christians, and it be important for us to stay
there a few days, let us be "mse as serpents, and harioless as
doves ;^ and let us " not be as the foohsh, but as the wise,"^
in all the [self-] restraint of the fear of God, that God
may be glorified in every thing through our Lord Jesus
Christ, through our chaste and holy behaviour. For,
" whether we eat, or drink, or do any tiling else, let us
do it as for the glory of God."^ Let " all those who see
us acknowledge that we are a blessed seed,"^ "sons of the
living God,"^ in every thing—in all [our] words, in shame-
fastness, in purity, in humihty, forasmuch as we do not
copy the heathen in any thing, nor are [as] believers like
[other] men, but in every thing are estranged from the
wicked. And we " do not cast that which is holy before
dogs, nor pearls before swine;"'' but with all possible
[self-] restraint, and with all discretion, and with all fear
of God, and with earnestness of mind we praise God. For
we do not minister where heathens are drinking and blaspheming
in their feasts with words of impurity, because of
their wickedness.^ Therefore do we not sing [psalms] to the
1 ill " near." =^ Matt. x. 16. ^ Ep]j_ y^ 15^ 16, M Cor. x. 31.
6 Is. Ixi. 9. " Plxil. ii. 15.
"^ Matt. vii. 6.
^ Beelen joins " because of their wickedness" with the words that follow.

388 THE WRITINGS OF CLEMENT.
heathens, nor do we read to them the Scriptures, that we
may not be like [common] singers, either those who play
on the lyre,^ or those who sing with the voice, or [hke]
soothsayers, as many are, who follow these practices and
do these things, that they may sate themselves with a paltry
mouthful of bread, and who, for the sake of a sorry cup of
wine, go [about] " singing the songs of the Lord in the
strange land"^ of the heathen, and doing what is not right.
Do not so, my brethren ; we beseech you, my brethren,
let not these deeds be done among you ; but put away
those who choose thus to behave themselves with infamy
and disgrace. It is not proper, my brethren, that these tilings
should be so. But we beseech you, brethren in righteous-
ness, that these things be so [done] with you as with us, as
for a pattern of behevers, and of those who shall believe. Let
us be of the flock of Christ, in all righteousness, and in all
holy and unblemished conduct, behaving ourselves with
uprightness and sanctity, as is right for behevers, and
observing those things which are praiseworthy, and pure,
and holy, and honourable, and noble ; and do ye promote^
all those things which are profitable. For ye are " our joy,
and our cro\\Ti," and our hope, and our life, " if so be that
ye stand in the Lord."'^ So be it !^
Chap. vii.— Uses of considering admonitory examples, as well
as ioistructive patterns.
Let us consider, therefore, my brethren, and see how all
the righteous fathers conducted themselves during the
whole time of their sojourn in [this] life, and let us search
and examine from the law [down] to the New Testament.
For this is both becoming and profitable, that we should
know how many men there have been, and who [they were],
that have perished through women ; and who and how many
have been the women that have perished through men, by
reason of the constancy with which they have associated
^ Or " citliara." ^ j>^ cxxxvii. 4. ^ Or "set on. foot."
*Pliil. iv. 1. 5 Or "Amen."

TWO EPISTLES CONCERNING VIRGINITY. 389
with one another. And further, also, for the same reason, I
will show how many have been the men, and who [they
were], that lived all their lifetime, and continued even to
the close, with one another in [the performance of] chaste
works without blemish. And it is manifest and well-known
that this is so.^
Chap. viii.— Joseph and Potiphar's iinfe.— Of what kind love
to females ought to he.
[There is] Joseph, faithful, and intelligent, and wise, and
who feared God in every thing. Did not a woman conceive
an excessive passion for the beauty of this chaste and
upright man ? And, when he would not yield and consent
to gratify her passionate desu-e,^ she cast the righteous man
into every kind of distress and torment, to within a little of
death,3 by [bearing] false witness. But God delivered him
from all the evils that came upon him through [this]
wretched woman. Ye see, my brethren, what distresses
the constant sight of the person of the Egyptian woman
brought upon the righteous man. Therefore, let us not be
constantly with women, nor with maidens. For this is
not profitable for those who truly wish to " gird up their
loins." * For it is required that we love the sisters in all
purity and chasteness, and with all curbing of thought, in
the fear of God, not associating constantly with them, nor
finding access to them at every hour.
Chap. ix.— Samson's admonitory fall.
Hast thou not heard concerning Samson the ISTazarite,
"with whom was the Spirit of God," ^ the man of great
strength ?
This man, who was a Nazarite, and consecrated
to God, and who was [gifted] with strength and might, a
woman brought to ruin with [her] wretched body, and with
1 Wetstein and Zmgerle join on tliis sentence to the next, by a
change of the construction.
2 Lit. " her passion and her desire."
3 Lit. " even to death."
* Luke xii. 35. 6 Judges xiii. 14.

390 THE WRITINGS OF CLEMENT.
[her] vile passion. Art thou, perchance, such a man
as he ? Know thyself, and know the measure of thy
strength.^ "The married woman catcheth precious souls."
Therefore, we do not allow any man whatsoever to sit
with a married woman ; much less to live in the same house
with a maiden who has taken the vow, or to sleep where she
sleeps, or to be constantly with her. For tliis is to he hated
and abominated by those who fear God.
Chap. x.— David's sin, so admonitonj to us weak men.
Does not the case of David instruct thee, whom God
"found a man after His heart," ^ one faithful, faultless, pious,
true ? This same man saw the beauty of a woman—
mean of Bathsheba—when he saw her as she was cleansing
herseK and washing unclothed. This woman the holy man
saw, and was thorougidy* captivated with desire by the sight
of her.^ See, then, what evils he committed because of a
woman, and [how] this righteous man sinned, and gave
command that the husband of this woman should be kiQed
in battle. Ye have seen what wicked schemes he laid and
executed, and [how], because of his passion for a woman, he
perpetrated a murder— [he], David, who w^as called "the
anointed of the Lord." ^ Be admonished, man : for, if such
men as these have been brought to ruin through women,
what is thy righteousness, or what art thou among the holy,
that thou consortest with women and with maidens day and
night, with much silliness, without fear of God ? Not [thus],
my brethren, not thus let us conduct ourselves ; but let us
be mindful of that word which is spoken concerning a
woman : " Her hands lay snares, and her heart spreadeth
nets ; but the just shall escape from her, whilst the wicked
falleth into her hands." "^
Therefore let us, who are conse-
1 Lit. " know thy measure." ^ Prov. vi. 26.
2 1 Sam. xiii. 14 ; Ps. Ixxxviii. 20, seqq. ; Acts xiii. 22.
4 Ut. " verily."
^ " By the pleasure [derived] from the sight of her."
6 Ps. xvii. 51 ; 2 Sam. xix. 21,
—
Beden.
"> EccL vii. 27.
I^
.

TWO EPISTLES CONCERNING VIRGINITY. 391
crated/ be careful not to live in the same house with females
who have taken the vow. For such conduct as this is not
becoming nor right for the servants of God.
Chap. xi.—Admonitory history of the incestuous children of
David.
Hast thou not read concerning Amnon and Tamar, the
children of David ? This Amnon conceived a passion for
his sister, and humbled her, and did not spare her, because
he longed for her with a shameful passion ; and he proved
wicked and profligate because of liis constant intercourse
with her, without the fear of God, and he "wrought un-
cleanness in Israel." ^ Therefore, it is not proper for us,
nor right for us, to associate with sisters, [indulging] in
laughter and looseness ; but [we ought to behave towards
them] with all chasteness and purity, and in the fear of the
Lord.
Chap. xii.— Solomon's infatuation through ^vomen.
Hast thou not read the history of Solomon, the son of
David, the man to whom God gave wisdom, and knowledge,
and largeness of mind,^ and riches, and much glory, beyond
all men ? Yet this same man, through women, came to
ruin,* and departed from the Lord.
Chap. xiii.— The history of Susanna teaches circumspection
with the eyes and in society.
Hast thou not read, and dost thou not know, concerning
•those elders who were in the days of Susanna, who,
because they were constantly with women, and looking
upon the beauty which was another's,^ fell into the depths
of wantonness, and were not able to keep themselves in a
chaste mind,^ but were overcome by a depraved disposition,
1 Ut. "holy." 2 Gen. xxxiv. 7. ^ j^^^ "heart."
* Or " perished." ^ Susanna having a husband, Joachim.
" Lit. " a mi}id of chasteness."

392 THE WRITINGS OF CLEMENT.
and came suddenly ^ upon the blessed Susanna to corrupt
her. But slie did not consent to their foul passion, but
cried unto God, and God saved her out of the hands of the
bad old men. Does it not, therefore, behove us to tremble
and be afraid, forasmuch as these old men, judges and elders
of the people of God, fell from their dignity because of a
woman ? For they did not keep in mind that wliich is
said : " Look thou not on the beauty which is another's ;
and, " The beauty of woman has destroyed many ;
" ^ and,
" With a married woman do not sit ;
" ^ and that, again,
[in] which it says : " Is there any one that puts fire in his
bosom, and does not burn his clothes ; "* or, " Does a man
walk on fire, and his feet are not scorched ? So whosoever
goeth in to another man's wife is not pure from evil, and
whosoever comes near to her shall not escape." ^ And
again it says : " Thou shalt not long after the beauty of a
woman, lest she take thee captive with her eyelids " ^
; and,
"Thou shalt not look upon a maiden, lest thou perish
through desire of her ;"'' and, " With a woman that sings
beautifully thou shalt not constantly be ;
" ^ and, " Let him
that thinketh he standeth take heed lest he fall."^
CiiAP. XIV.
—
Examples of circumspect Ichavioiir from tlie
Old Testament.
But see what it says also concerning [those] holy men, the
prophets, and concerning the apostles of our Lord. Let us
see whether any one of [these] holy men was constantly
with maidens, or with young married women, or with
such widows as the divine apostle declines to receive. Let
us consider, in the fear of God, the manner of life of [these]
holy men. Lo ! we find it written concerning Moses and
Aaron, that they acted and lived in the company of^*'
men, who [themselves also] followed a course of conduct
1 Lit. " rose." ^ Ecclus. ix. 8. ^ Ecclus. ix. 12.
* Prov. vi. 27. ^ Prov. vi. 28, scqq. " Pro v. vi. 25.
"^ Ecclus. ix. 5. 8 Ecclus. ix. 4. ^ 1 Cor. x. 12.
^^ Lit. "their conduct and livin

TWO EPISTLES CONCERNING VIRGINITY. 393
like theirs. And thus [did] Joshua also, the son of Nun.
Woman was there none with them ; but they by themselves
used holily to minister before God, men with men. And
not only so ;
but they taught the ^^eople, that, whensoever
the host moved, every tribe should move on apart, and the
women with the women apart, and that they should go into
the rear behind the host, and the men also apart by their
tribes. And, according to the command of the Lord, so did
they set out, like a wise people, that there might be no disorder
on account of the women when the host moved. With
beautiful and weU-ordered arrangements did they march
without stumbhng. For lo ! the Scriptures bear testimony
to my words : " When the children of Israel had crossed
over the Sea of Suph, Moses and the children of Israel sang
the praises of the Lord, and said : We will praise the Lord,
because He is exceedingly to be praised."^ And, after that
Moses had finished ^ singing praises, then Miriam, the sister
of Moses and Aaron, took a timbrel in her hands, and all the
women went out after her, and sang praises with her, women
with women apart, and men with men apart. Then again, we
find that Elisha and Gehazi and the sons of the prophets
lived together in the fear of God, and that they had no females
living with them. Micah [too], and aU the prophets likewise,
we find to have lived in this manner in the fear of the Lord.
Chap. xv.— The example of Jesus—Hovj we may allow
ourselves to he served hy women.
And, not to extend our discourse to [too] great length, what
shall we say concerning our Lord Jesus Christ ? Our Lord
Himself was constantly with His twelve disciples when He
had come [forth] to the world. And not only so ; but also,
when He was sending them out, He sent them out two and
two together, men with men ; but women were not sent
with them, and neither in the liighway nor in the house did
they associate with women or with maidens : and thus they
pleased God in every thing. Also, when our Lord Jesus
^ Exodus XV. 1. 2 j^n^ "ceased from."

394 THE WRITINGS OF CLEMENT.
Christ Himself was talking with the woman of Samaria by
the well alone, " His disciples came" and found Him talking
wdth her, " and wondered that Jesus was standing and talk-
ing with a woman." ^ Is He not a rule, such as may not be
set aside, an example, and a pattern to all the tribes of men ?
And not only so ; but also, when our Lord was risen from
the place of the dead, and Mary came to the place of sepul-
ture, she ran and fell at the feet of our Lord and worshipped
Him, and would have taken hold of Him. But He said to
her : " Touch Me not ; for I am not yet ascended to My
Father."^ Is it not, then, matter for astonishment, that,
while our Lord did not allow Mary, the blessed woman, to
touch His feet, yet thou livest with them, and art waited on
by women and maidens, and sleepest where they sleep,
and women wash thy feet for thee, and anoint thee
Alas for this culpable state of mind !
Alas for this
state of mind which is destitute of fear ! Alas for this
effrontery and foUy which is without fear of God ! Dost
thou not judge thine own self? Dost thou not examine
thine own self ? Dost thou not know thine own self and
the measure of thy strength ? These things, moreover, are
trustworthy, and these things are true and right ; and
these are rules immutable for those who behave themselves
uprightly in our Lord. Many holy women, again, ministered
to holy men of their substance, as the Shuuammite woman
ministered to Elisha ; but she did not live with him, but the
prophet lived in a house apart. And, when her son died, she
wanted to throw herseK at the feet of the prophet ; but his
attendant would not allow her, but restrained her. But
Elisha said to his servant :
" Let her alone, because her soul
is distressed."^ From these things, then, we ought to
understand their manner of Hfe. To Jesus Christ our Lord
women ministered of their substance; but they did not
live with him ; but chastely, and holily, and unblameably
they behaved before the Lord, and finished their course, and
received the crown in^ our Lord God Almighty.
1 Jno. iv. 27. - Jno. xx. 17. ^ 2 Kings iv. 27.
"^ Beelen suggests the reading " i'ruiu," or to render the present
text "by."
!

Tiro EPISTLES CONCERNING VIRGINITY. 395
Chap xvi.— Exhortation to union and to obedience—
Conclusion.
Therefore, we beseech you, our brethren in our Lord, that
these things be observed with you, as with us, and that we
may be of the same mind, that we may be one in you and
ye may be one in us, and that in everything we may be [of]
one soul and one heart in our Lord. Whosoever knoweth
the Lord heareth us ; and every one who is not of God
heareth not us. He who desires truly to keep sanctity
heareth us ; and the virgin who truly desires to keep
virginity heareth us ; but she who does not truly desire
to keep virginity doth not hear us. Finally, farewell in our
Lord, and rejoice in the Lord, all ye saints. Peace and joy
be with you from God the Father through Jesus Christ our
Lord. So be it.
[Thus] endeth the second Epistle of Clement, the disciple
of Peter. His prayer be with us ! So be it.

FRAGMENTS OF WRITERS OF THE
THIRD CENTURY.
THEOGNOSTUS OF ALEXANDRIA.
BIOGEAPHICAL NOTICE.
[F this Theognostus we have no account by
either Eusebius or Jerome. Athanasius, how-
ever, mentions him more than once with honour.
Thus he speaks of him as dvrip Xoyiog, an eloquent
or learned man {Be Dccrct. Nic. Syn. 25, Works, vol. i.
part i. p. 230), and again as Qioyvcaarog 6 dav/Mcwg xai
eirovhaTog, the admirable and zealous Theognostus (Epist. 4,
to Serapion, sec. 9, vol. i. part ii. p. 702). He seems
to have belonged to the Catechetical school of Alexandria,
and to have flourished there in the latter half of the third
century, probably about 260. That he was a disciple of
Origen, or at least a devoted student of his works, is clear
from Photius {Bihl. cod. 106). He wrote a work in seven
books, the title of which is thus given by Photius : roZ
(laxaptou 0ioy]/djgTOV ' AXi^a^dpsajg xal s^/iyrirov V'^orvrwung : J7ie
Outlines of the blessed Theognostus, the exegete of Alexandria.
Dodwell and others are of opinion that by this term s^yiyrirou
is meant the presidency of the Catechetical school and the
privilege of j)ublic teaching; and that the title uToru-rwcs/g,
or Outlines, was taken from Clement, his predecessor in
oflSice. According to Photius, the work was on this plan.
The first book treated of God the Father, as the maker of
the universe ; the second, of the necessary existence of the
Son ; the third, of the Holy Spirit ; the fourth, of angels
396

FRAGMENTS. 897
and demons ; the fifth and sixth, of the incarnation of God ;
while the seventh bore the title, On God's Creation {de Dd
creation). Photius has much to say in condemnation of
Theognostus, who, however, has heen vindicated by Bull
{Defens. fid. Nic, sec. ii. chap. 10), and Prudentius Maranus
{Divinit. I. C, iv. 24). Gregory of ISTyssa has also charged
him with holding the same error as Eunomius on the sub-
ject of the Son's relation to the work of creation (book iii.,
against Eunomius). He is adduced, however, by Athanasius
as a defender of the Homoiisian doctrine.
FEAGMENTS OF HIS SEVEN BOOKS OF
HYPOTYPOSES OE OUTLINES.
I.
[From Book ii. In Athanasius,^ On the Decrees of the Niccne Council,
sec. XXV. From the edition B.B., Paris, 1698, vol. i. part i. p. 230.]
The substance {ohaia) of the Son is not a substance
devised extraneously Qi^udiv s

398 THE WRITINGS OF TIIEOGNOSTUS.
11.
[In Athanasius, Epist. 4, toSerapion, sec. 11, vol. i. part ii. p. 703.]
Theognostus, moreover, himself adds words to this effect
He who has ojffended against the first term (6>o!/), and the
second may be judged to deserve smaller punishment ; but
he wlao has also despised tlie third, can no longer find
pardon. Tor by tlie first term and the second, he says, is
meant the teacliing concerning the Father and the Son ; but
by the third is meant the doctrine committed to us with
respect to the perfection (rsXiiugei) and the partaldng of the
Spirit. And with the view of confirming this, he adduces
the word spoken by the Saviour to the disciples :
" I have yet
many things to say unto you, but ye cannot bear them now.
But when the Holy Spirit is come. He will teach you."^
III.
\_In the same.']
Then he says again : As the Saviour converses with those
not yet able to receive what is perfect (ra TiXna), condescending
to their httleness, while the Holy Spirit communes
with the perfected, and yet we could never say on
that account that the teacliing of the Spirit is superior to
the teaching of the Son, but only that the Son condescends
to the imperfect, while the Spirit is the seal of the per-
fected ; even so it is not on account of the superiority of the
Spirit over the Son that the blasphemy against the Spirit is
a sin excluding impunity and pardon, but because for the
imperfect there is pardon, while for those who have tasted
the heavenly gift,^ and been made perfect, there remains no
plea or prayer for pardon.
1 Jno. xvi. 12, 13. ^ Heb. vi. 4.
:

fhagmekts. 399
PIERIUS OF ALEXANDRIA.
BIOGRAPHICAL KOTICE.
Among the very eminent men wlio flourished near his own
time, Eiisebius mentions Pierius, a presbyter of Alexandria,
and speaks of him as greatly renowned for his volimtary
poverty, his philosophical erudition, and his skill in the
exposition of Scripture and in discoursing to the public
assemblies of the Church {Hist. EccL, vii. 32), He lived in
the latter part of the third century, and seems to have been
for a considerable period president of the Catechetical school
at Alexandria. Jerome says that he was called Origenes,
junior ; and according to Photius, he shared in some of the
errors of Origen, on such subjects especially as the doctrine
of the Holy Ghost and the pre-existence of souls. In his
manner of life he was an ascetic. After the persecution
under Galerius or ]\Iaximus he lived at Ptome. He appears
to have devoted himself largely to sacred criticism and the
study of the text of Scripture ; and among several treatises
written by him, and extant in the time of Photius, we find
mention made of one on the prophet Hosea. And, in
addition to the Commentary on the First Epistle to the
Corinthians,^ Photius notices twelve books of his, and
praises both their composition and their matter. See
Eusebius as above, Jerome in the preface to Hosea,
Photius, cod. 118, 119 ; Epiphanius, 69, 2; Lardner, part ii.
book i. chap. 24 ; &c.
' Lardner (part ii. book i. chap. xsiv. ) does not think that there was
a comm entary written by Pierius on this epistle, but only that the
word of Paul, mentioned below, was expounded at length in some work
or other by Pierius. Fabricius holds the opposite opinion. — Tr.

400 THE WRITINGS OF PIEEIUS.
I.
A Fragment of a Work of Pierius on the First Epistle
OF Paul to the Corinthians,
This very brief quotation is preserved in Jerome's Second Epistle to
Panimacliius. Thus :
Origen, Dionysius, Pierius, Eusebius of Caesareia, Didymus,
and Apollinaris, have interpreted this epistle most
copiously {latissime) ; of whom Pierius, when he was
expounding and unfolding the meaning of the apostle,
and purposed to explain the words, For I would that all
men were even as I myself} added this remark : In saying
this, Paul, without disguise, preaches celibacy (vol. iv.
p. 243, edit. Benedictin).
II.
A SECTION" ON THE WETTINGS OF PIEEIUS.
From the Bibliotheca of Photius, cod. 119, p. 300, ed. Hoeschel.]
Different Discourses of the Presbyter Pierius.
There was read a book by Pierius the presbyter, who,
they say, endured the conflict (of martyrdom) for Christ,
along with his brother Isidorus. And he is reputed to have
been the teacher of the martyr Pamphilus in ecclesiastical
studies, and to have been president of the school at Alexandria.
The work contained twelve books (Xoyoug). And
in style he is perspicuous and clear, with the easy flow,
as it were, of a spoken addi^ess, displaying no signs of
laboured art {sTifji^sXis hhr/.voiMivog), but bearing us quietly
along, smoothly and gently, like off-hand speaking. And
in argument he is most fertile, if any one is so. And he
expresses his opinion on many things outside what is now
established in the Church, perhaps in an antique manner
but with respect to the Father and the Son, he sets forth his
1 1 Cor. vii. 7.
:

FRAGMENTS. 401
sentiments piously, except that he speaks of two substances
and two natures; using, however, the terms substance and
nature, as is apparent from what follows, and from what
precedes this passage, in the sense of person (v^zosTaaig) and
not in the sense put on it by the adherents of Arius. With
respect to the Spirit, however, he lays down his opinion in
a very dangerous and far from pious manner. For he
affirms that He is inferior to the Father and the Son in
glory. He has a passage also in the book (s/'s rov Xoyov)
entitled, On the Gospel according to Litke, from which it
is possible to show that the honour or dishonour of the
image is also the honour or dishonour of the original.
And, again, he indulges in some obscure speculations, after
the manner of the nonsense of Origen, on the subject of the
" pre-existence of souls." And also in the book on the
Passover (Easter) and on Hosea, he treats both, of the
cherubim made by Moses, and of the pillar of Jacob, in
which passages he admits the actual construction of those
things, but propounds the foolish theory that they were
given economically, and that they were in no respect like
other things which are made ; inasmuch as they bore the
likeness of no other form, but had only, as he foolishly says,
the appearance of wings.^
MALCHION,
A PEESBYTER OF THE CHUECH OF ANTIOCH.
BIOGEAPHICAL NOTICE.
Eusebius {Hist. EccL, vii. 29) speaks of IMalchion as a
man accomplished in other branches of learning (aviip rd n
^ The text here is evidently corrupt. It runs thus : rjlKovo/aicti os
'Koya avy^cupyid'^uxi i/.mrotto'hoyii ug ciiihiu '/laxv uq inpct. -rii yiymrif^iva..
ug oi/Oi TVTrou ciXhuv i(Pipi fcopipyjg, oOOko. fiouov 'Tmpvyuu KiuoXoyei (pspsiv
uvrd, uy^vi^a,. Hoeschelius proposes ug ovhh vjoctv, uc, 'iripov ijaxv, ug
hepci, &c.; and he rejects the ag in ug ovliu TV'jrov on the authority of
four codices. Tr.

402 THE WRITINGS OF MALCHION.
a}.Xa Xoyiog), and well-versed in Greek letters in particular,
and as holding the presidency of the Sophists' school at
Antioch. Jerome (Be viris illustr., ch. 71) says that he
taught rhetoric most successfully in the same city. Nor
was it only that he excelled in secular erudition ; but for
the earnest sincerity of his Christian faith he obtained the
dignity of presbyter in the church of that place, as Eusebius
also tells us. He took part in the Synod of Antioch, which
Eusebius calls the final council, and which Gallandi and
others call the second, in opposition to Pearson, who holds
that there was but one council at Antioch. This synod met
apparently about 269, and dealt with Paul of Samosata, who
had introduced the heresy of Artemon into the Church of
Antioch ; and Eusebius says that Malchion was the only
one who, in the discussion which took place there with the
arch-heretic, and which was taken down by stenographers
who were present, was able to detect the subtle and crafty
sentiments of the man. Paul's real opinions being thus
unveiled, after he had baffled the acuteness of his ecclesiastical
judges for some time, he was at length convicted ; and
the discussion was published, and a synodical epistle was
sent on the subject to Dionysius, bishop of Eome, and to
Maximus of Alexandria, and to all the provinces, which,
according to Jerome {De vir. illustr., ch. 71), was -wTitten by
Malchion, and of which we have extracts in Eusebius
(vii. 30).
I.
The Epistle written by Malchion, in name of the Synod
OF Antioch, against Paul of Samosata.
(In Eusebius, vii. 30.)
To Dionysius and Maximus, and to all our fellows in the
ministry throughout the world, both bishops and presbyters
and deacons, and to the whole Catholic Church under
heaven, Helenus and Ilymenteus and Theophilus and Theotecnus
and Maximus, Proclus, Nicomas and Aelianus, and
Paul and Bolanus and Protogenes and Hierax and Eutychius

FRAGMENTS. 403
and Theodorus and Malchion and Lucius, and all the others
who are with us, dwelling in the neighbouring cities and
nations, both bishops and presbyters and deacons, together
with the churches of God, send greeting to our brethren
beloved in the Lord.
1. After some few introductory words, they proceed thus :
—We wrote to many of the bishops, even those who live at
a distance, and exhorted them to give their help in relieving
us from this deadly doctrine ; among tliese, we addressed,
for instance, Dionysius, the bishop of Alexandria, and Tir-
milian of Cappadocia, those men of blessed name. Of these,
the one wrote to Antioch without even deigning to honour
the leader in this error by addressing hun ; nor did he write
to him in his own name, but to the whole district (-Trapo/x/a),
of which letter we have also subjoined a copy. And Fir-
milian, who came twice in person, condemned the innova-
tions in doctrine, as we who were present know and bear
witness, and as many others know as well as we. But when
he (Paul) promised to give up these opinions, he believed
biTTi ; and hoping that, without any reproach to the Word,
the matter would be rightly settled, he postponed his
decision ; in which action, however, he was deceived by that
denier of his God and Lord, and betrayer of the faith which
he formerly held. And now Firmilian was minded to cross
to Antioch ; and he came as far as Tarsus, as having already
made trial of the man's infidel {apvnaidku) iniquity. But
when we had just assembled, and were calling for him and
waiting for his arrival, his end came upon him.
2. After other matters again, they tell us in the following
terms of what manner of life he was :—But there is no need
of judging his actions when he was outside (the Church),
when he revolted from the faith and turned aside to
spurious and illegitunate doctrines. Nor need we say any
thing of such matters as this, that, whereas he was formerly
poor and beggarly, having neither inherited a single posses-
sion from his fathers, nor acquired any property by art or
by any trade, he has now come to have excessive wealth by
his deeds of iniquity and sacrilege, and by those means by

404 THE WRITINGS OF MALCIIION.
whicli he despoils and concusses the brethren, casting the
injured unfairly in their suit/ and promising to help them
for a price, yet deceiving them all the while and to their
loss, taking advantage of the readiness of those in difficulties
to give in order to get deliverance from what troubled
them, and thus supposing that gain is godliness.^ Neither
need I say any thing about his pride and the haughtiness
with which he assumed worldly dignities, and his wishing
to be styled procurator^ rather than bishop, and his strutting
through the market-places, and reading letters and reciting
them (v'Trayopevuv) as he walked in public, and his being
escorted by multitudes of people going before him and fol-
lowing him ; so that he brought ill-will and hatred on the
faith by his haughty demeanour and by the arrogance of
his heart. Nor shall I say any thing of the quackery
which he joractises in the ecclesiastical assemblies, in the
way of courting popularity and making a gTeat parade,
and astounding by such arts the minds of the less sophis-
ticated ; nor of his setting up for himself a lofty tri-
bunal and throne, so unlike a disciple of Christ ; nor of
his having a secretum* and calling it by that name, after
the manner of the rulers of this world ; nor of his striking
his thigh with his hand and beating the tribunal with his
feet ; nor of his censuring and insulting those who did not
applaud him nor shake their handkercliiefs,^ as is done in
the theatres, nor bawl out and leap about after the manner of
his partisans, both male and female, who were such dis-
orderly listeners to him, but chose to hear reverently and
modestly as in the house of God ; nor of his unseemly and
violent attacks in the congregation upon the expounders of
the Word who have already departed this life, and his magni-
^ xcirci/ipcifiivuv, iierhaps=receiving bribes from. - 1 Tim. vi. 5.
^ lovKrivipw;, the name given mider the Emperors to those procura-
tors who received 200 sestertia of annual salary.
* a'/iKpriTov (from the Latin seccrno, to separate) was the name given to
the elevated place, railed in and curtained, where the magistrate sat to
decide cases.
'' Kccretan'ovai ralg oSoucctg, alluding to the custom of shaking the
oraria or linen handkerchiefs as a token of applause.

FRAGMENTS. 405
fying of himself, not like a bishop, but like a sopliist and
juggler; nor of his putting a stop to the psalms sung in honour
of our Lord Jesus Christ, as the recent compositions of recent
men, and preparing women to sing psalms in honour of
himself in the midst of the Church, in the gTeat day of the
Paschal festival, which choristers one might shudder to hear.
And besides, he acted on those bishops and presbyters, who
fawned upon him in the neighbouring districts and cities, to
advance the like opinions in their discourses to their people.
3. For we may say, to anticipate a little what we intend
to write below, that he does not wish to acknowledge that
the Son of God came down from heaven. And this is a
statement which shall not be made to depend on simple asser-
tion ; for it is proved abundantly by those memoranda which
we sent you, and not least by that passage in which he says
that Jesus Christ is from below. And they who sing his
praise and eulogise him among the people, declare that their
impious teacher has come down as an angel from heaven.
And such utterances the haughty man does not check, but
is present even when they are made. And then again there
are these women—these adopted sisters,^ as the people of
Antioch call them—who are kept by him and by the presby-
ters and deacons with him, whose incurable sins in this and
other matters, though he is cognisant of them, and has con-
victed them, he connives at concealing, with the view of
keeping the men subservient to himself, and preventing
them, by fear for their own position, from daring to accuse
him in the matter of his impious words and deeds. Besides
this, he has made his followers rich, and for that he is loved
and admired by those who set their hearts on these things.
But why should we write of tliese things ? For, beloved,
we know that the bishop and all the clergy (jipanhv) ought
^ avviiaocKrovg yvvuinxg, priests'-housekeepers. See Lange on Nice-
phorus, vi. 30, and B. Rlienanus on Rufinus, vii. The third canon of
the Nicene Council in the Codex Corbeiensis has this title, De suhin-
troductis id est adoptivis sororibus, Of the subintroduccd, that is, the
adopted sisters. See also on the abuse, Jerome, in the Ejnstle to Eus-
tochius. They appear also to have been called commanentes and agapetce.
See the note of Valesius in Mime. Tr.

:
406 THE WRITINGS OF MALCHION.
to be an example in all good works to the people. Nor are
we ignorant of the fact that many have fallen away through
introducing these women into their houses, while others
have fallen under suspicion. So that, even although one
should admit that he has been doing nothing disgraceful in
tliis matter, yet he ought at least to have avoided the sus-
picion that springs out of such a course of conduct, lest
perchance some might be offended, or find inducement to
imitate him. For how, then, should any one censure another,
or warn him to beware of yielding to greater familiarity
with a woman, lest perchance he might slip, as it is written •}
if, although he has dismissed one, he has still retained two
with him, and these in the bloom of their youth, and of fair
countenance ;
him ;
feiting ?
and if when he goes away he takes them with
and all this, too, while he indulges in luxury and sur-
4. And on account of these things all are groaning and
lamenting with themselves ;
yet they have such a dread of
his tyranny and power that they cannot venture on accusing
him. And of these things, as we have said already, one
might take account in the case of a man who held catholic
sentiments and belonged to our own number ;
but as to one
who has betrayed {i^op-xr^cdiMivov, danced away) the mystery
(of the faith), and who swaggers QiJ.'Troii'TrrMVTa) with the
abominable heresy of Artemas (for why should we hesitate
to disclose his father ?), we consider it unnecessary to exact
of liim an account for these things.
5. Then at the close of the epistle they add the following
words —We have been compelled, therefore, to excommunicate
this man, who thus opposeth God Himself, and refuses
submission, and to appoint in his place another bishop for the
Church catholic, and that, as we trust, by the providence of
Qod—namely, the son of Dcmetrianus, a man of blessed
memory, and one who presided over the same Church with
distinction in former times, Domnus by name, a man endowed
with all the noble qualities which become a bishop.
And this fact we have communicated to you in order that
1 Refeirhi" either to Proverbs vi. or to Ecclesiasticus xxv.
"

FRAGMENTS. 407
ye may -WTite him, and receive letters of communion^ from
him. And that other may write to Artemas, if it please
him ;
and those who think with Artemas may hold communion
mth him, if they are so minded.
11.
Feagments appaeently of the same Epistle of the Synod
OF Antioch ;
to wit, of that part of it which it is
AGEEED that EuSEBIUS LEFT tJNNOTICED.
[In Leontius of Byzantium, contra Nestor., book iii., towards the end.]
He says, therefore, in the commentaries (they speak of
Paul), that he maintains the dignity of wisdom.
And thereafter:
If, however, he had been united {copulatus erat) according
to formation and generation, this is what befalls the man.
And again: For that wisdom, as we believe, was not con-
generate {congeneratar)i) with humanity substantially, but
qualitatively {secundum gualitatem).
And thereafter .•
In what respect, moreover, does he mean to allege that
the formation {formationevfi) of Christ is different and
diverse from ours, when we hold that, in tliis one thing of
^ Kotvuvt/.oi yp(3ipt.f/.uTx. On tliis Valesius gives the following note :
The Latins call these litterce communicatorioi, the use of which is of
very ancient date in the Church. They called the same also formatce,
as Augustine witnesses in Epistle 163. There were, moreover, two
kinds of them. For there were some which were given to the clergy
and laity when about to travel, that they might be admitted to communion
by foreign bishops. And there were others which bishops
were in the way of sending to other bishops, and which they in turn
received from others, for the purpose of attesting their intercommunion
of which sort the Synod speaks here. These were usually sent by
recently-ordained bishops soon after their ordination. Augustine,
Epistle 162 ; Cyprian, in the Epistle to Cornelius, p. 92 ; and the Synodical
Epistle of the CouncU of Sardica, appear to refer to these, though
they may refer also to the formatce.

408 THE WRITINGS OF MALCHION.
prime consequence, His constitution differs from ours, to
wit, that what in us is the interior man, is in Him the
Word.i
And thereafter :
If he means to allege that Wisdom dwells in Him as in
no other, this expresses indeed the same mode of inhabita-
tion, though it makes it excel in respect of measure and
multitude ; He being supposed to derive a superior know-
ledge from the Wisdom, say for example, twice as large as
others, or any other number of times as large ; or, again, it
may be less than twice as large a knowledge as others have.
This, however, the catholic and ecclesiastical canons disallow,
and hold rather that other men indeed received of Wisdom
as an inspiration from without, which, though with them, is
distinct from them (alia est apnd ipsos) ; but that Wisdom
in verity came- of itself substantially into His body by Mary.
And after other matters :
And they hold that there are not two Sons. But if Jesus
Christ is the Sou of God, and if Wisdom also is the Son of
God; and if the Wisdom is one thing and Jesus Christ
another, there are two Sons.
And thereafter:
Moreover understand (Paul would say) the union with
the Wisdom in a different sense, namely as being one accord-
ing to instruction and participation ;- but not as if it were
formed according to the substance in the body.
And after other matters:
Neither was the God who bore the human body and had
assumed it, without knowledge (expers) of human affections
(passiomim, sufferings) in the first instance (principaliter) ;
nor was the human body without knowledge, in the first
instance, of divine operations in liim in whom He (the God)
^ We say, that as the exterior and the interior man are one person,
so God the Word and humanity have Leen assumed as one person, a
thing whicli Paul denies.
—
Can.
- Secundum disciplinam et participationem. Paul of Samosata used
to say that the humanity Avas united with the Wisdom as instruction
(disciplina) is united witli the learner by participation.
—
Can.

FRAGMENTS. 409
was, and by whom He wrought these operations. He was
formed, in the first instance, as man in the womb; and,
in the second instance,'^ the God also was in the womb,
united essentially with the human {swovciuijjhoz ru avdpuirivu)^
that is to say, His substance being wedded with the man.
III.
Feom the Acts of the Disputation conducted by
Malchion against Paul of Samosata.
[In Petrus Diaconus, De Incarnat. ad Fulgentium, cli. 6. Among the
works of Fulgentius, Epistle 16.]
The compound is surely made up of the simple elements
(ex simplicibus Jit certe compositum), even as in the instance
of Jesus Christ, who was made one (person), constituted by
God the Word, and a human body which is of the seed of
David, and who subsists without having any manner of divi-
sion between the two, but in unity. You, however, appear to
me to decline to admit a constitution {compositionem) after this
fashion : to the effect that there is not in this person, the Son
of God according to substance, but only the Wisdom accord-
ing to participation. For you made this assertion, that the
Wisdom bears dispensing, and therefore cannot be compounded
;2 and you do not consider that the divine Wisdom
remained undiminished, even as it was before it evacuated
itself (exinanisset) ;
and thus in this self-evacuation, which
it took upon itseK in compassion (for us), it continued
undiminished and unchangeable. And this assertion you
also make, that the Wisdom dwelt in Him, just as we also
dwell in houses, the one in the other,^ and yet not as if we
formed a part of the house, or the house a part of us.
^ Secundario, i.e. kxtcc 'bsvrepou Xoyos/.— Turrian,
2 Quia sapientia dispendium patiatur et ideo composita esse non possit—
the sense intended being perhaps just that Paul alleged that the divine
Wisdom admitted of being dispensed or imparted to another, but not
of being substantially united with him. Tr.
^ Some read alter in altera, others alter in altera.

410 THE WRITINGS OF ANATOLIUS.
IV.
[From the same Acts in Leontius, as above.]
Did I not say before that you do not admit that the only-
begotten Son, who is from all eternity before every creature,
was made substantially existent [ovaiua^ai) in the whole
; person of the Saviour (m toto Salvatore) ; that is to say, was
united (with Him) according to substance?
ANATOLIUS OF ALEXANDRIA,
BISHOP OF LAODICEA, IN SYRIA.
BIOGEAPHICAL KOTICE.
From Jerome {De illustr. viris., ch. 73) We learn that
Anatolius flourished in the reign of Probus and Carus, that
he was a native of Alexandria, and that he became bishop
of Laodicea. Eusebius gives a somewhat lengthened account
of him in the 32d chapter of the seventh book of his
Ecclesiastical History, and speaks of him in terms of the
strongest laudation, as one surpassing all the men of his
time in learning and science. He tells us that he attained
the highest eminence in arithmetic, geometry, and astronom}^,
besides being a great proficient also in dialectics, physics,
and rhetoric. His reputation was so great among the Alex-
andrians that they are said to have requested him to open a
school for teaching the Aristotelian philosophy in their city.
He did great service to his fellow-citizens in Alexandria on
their being besieged by the Eomans in a.d. 262, and was
the means of saving the lives of numbers of them. After
this he is said to have passed into Syria, where Theotecnus,
the bishop of Ca^sareia, ordained him, destining him to be
his own successor in the bishopric. After this, however,
having occasion to travel to Antioch to attend the synod
convened to deal with the case of Paul of Samosata, as he
passed. through the city of Laodicea, he was detained by the
people and made bishop of the place, in succession to Euse-

FRAGMENTS. 411
l)ius. This must have been about the year 270 a.d. How
long he held that dignity, however, we do not know.
Eusebius tells us that he did not write many books, but yet
enough to show us at once his eloquence and his erudition.
Among these was a treatise on the Chronology of Easter, of
which a considerable extract is preserved in Eusebius. The
book itself exists now only in a Latin version, which is
generally ascribed to Eufinus, and which was published by
iEgidius Bucherius in his Doctrina Temjjorum, which was
issued at Antwerp in 1G34. Another work of his was the
Institutes of Arithmetic, of which we have some fragments
in the 6ioXoyoi)[j.iva rrig dpi6fXT^rr/.7jg which, was published at
Paris in 1543. Some small fragments of his mathematical
works, which have also come down to us, were published
by Eabricius in his BiUiothcca Grceca, iii. p. 462.
THE PASCHAL CANON OF ANATOLIUS
OF ALEXANDEIA.
[First edited from an ancient manuscript by Jllgidiiis Bucherius,
of the Society of Jesus.]
I.
As we are about to speak on the subject of the order of
the times and alternations of the world, we shall first dispose
of the positions of diverse calculators ; who, by reckoning
only by the course of the moon, and leaving out of account
the ascent and descent of the sun, with the addition of
certain problems, have constructed diverse periods (circulos),
self-contradictory, and such as are never found in the
reckoning of a true computation ; since it is certain that no
mode of computation is to be approved, in which these two
measures are not found together. For even in the ancient
exemplars, that is, in the books of the Hebrews and Greeks,
we find not only the course of the moon, but also that of the
sun, and, indeed, not simply its course in the generae {gressus),
but even the separate and minutest moments of its hours all

412 rilE WRITINGS OF ANATOLI US.
calculated, as we shall show at the proper time, when the
matter in hand demands it. Of these Hippolytus made up
a period of sixteen years with certain unknown courses of
the moon. Others have reckoned by a period of twenty-five
years, others by thirty, and some by eighty-four years,
without, however, teaching thereby an exact method of cal-
culating Easter. But our predecessors, men most learned
in the books of the Hebrews and Greeks (I mean Isidore
and Jerome and Clement), although they have noted dis-
similar beginnings for the months, just as they differ also
in language, have, nevertheless, come harmoniously to one
and the same most exact reckoning of Easter, day and month
and season meeting in accord with the highest honour for
the Lord's resurrection. But Origen also, the most erudite
of all, and the acutest in making calculations (a man, too, to
whom the epithet -xaXxiMTyii^ is given), has published in a
very elegant manner a little book on Easter. And in this
book, while declaring, with respect to the day of Easter, that
attention must be given not only to the course of the moon
and the transit of the equinox, but also to the passage
(transcensum) of the sun, which removes every foul ambush
and offence of all darkness, and brings on the advent of light
and the power and inspiration of the elements of the whole
world, he speaks thus : In the (matter of the) day of Easter,
he remarks, I do not say that it is to be observed that the
Lord's day should be found, and the seven ^ days of the
moon which are to elapse, but that the sun should pass that
division, to wit, between Hght and darkness, constituted in
an equality by the dispensation of the Lord at the beginning
of the world ; and that, from one hour to two hours, from
two to three, from three to four, from four to five, from five
to six hours, while the light is increasing in the ascent of
the sun, the darkness should decrease,^ and the
addition of the twentieth number being completed, twelve
1 i.e. "smith" or "brasier," probably from his assiduity.
~ Lunae vii. Perhaps, as Bucher conjectures, Lmiae xiv., fourteen
days, &c.
3 The te.xt is doubtful and corru])t here.

FRAGMENTS. 413
parts should be supplied in one and the same day. But if
I should have attempted to add any little drop of mine
(aliquid stillicidii) after the exuberant streams of the
eloquence and science of some, what else should there
be to believe but that it should be ascribed by all to
ostentation, and (to speak more truly) to madness, did
not the assistance of your promised prayers animate us
for a little ? For we believe that nothing is impossible to
your power of prayer, and to your faith. Strengthened,
therefore, by this confidence, we shall set bashfulness aside,
and shall enter this most deep and unforeseen sea of the
obscurest calculation, in which swelling questions and
problems surge around us on all sides.
11.
There is, then, in the first year, the new moon of the
first month, which is the beginning of every cycle of nine-
teen years, on the six and twentieth day of the month called
by the Egyptians Phamenoth. But, according to the months
of the Macedonians, it is on the two-and-twentieth day of
Dystrus. And, as the Eomans would say, it is on the
eleventh day before the Kalends of April. Now the sun is
found on the said six-and-twentieth day of Phamenoth, not
only as having mounted to the first segment, but as already
passing the fourth day in it. And this segment they are
accustomed to call the first dodecatemorion (twelfth part),
and the equinox, and the beginning of months, and the
head of the cycle, and the starting-point^ of the course of the
planets. And the segment before this they call the last of
the months, and the twelfth segment, and the last dodecate-
morion, and the end of the circuit {^iptohov) of the planets.
And for this reason, also, we maintain that those who place
the first month in it, and who determine the fourteenth day
of the Paschal season by it, make no trivial or common
blunder.
^ The word is oi(pi(!ig, which Valesiiis makes equivalent to oi

4U THE WRITINGS OF ANATOLIUS.
III.
Nor is this an opinion confined to ourselves alone. For
it was also known to the Jews of old and before Christ, and
it was most carefully observed by them.^ And this may be
learned from what Philo, and Josephus, and Musffius have
wi-itten ; and not only from these, but indeed from others
still more ancient, namely, the two Agathobuli,^ who were
surnamed the Masters, and the eminent Aristobulus," who
was one of the seventy who translated the sacred and holy
Scriptures of the Hebrews for Ptolemy Philadelphus and
his father, and dedicated his exegetical books on the law of
Moses to the same kings. These writers, in solving some
questions which are raised with respect to Exodus, say
that all alike ought to sacrifice the Passover (rd ^la^rirrjpia
^Uiv) after the vernal equinox in the middle of the first
month. And that is found to be when the sun passes
through the first segment of the solar, or, as some among
them have named it, the zodiacal circle.
^ -Trpo; cci/Tuu—otliers read 7rp6, before them,
2 Anatolius writes tliat there were two Agathobiili with the sur-
name Masters ; but I fear that he is wrong in his opinion that they
were more ancient than Philo and Josephus. For Agathobulus,
the philosopher, flourished in the times of Adrian, as Eusebius writes
in his Chronicon, and after him Georgius Syncellus.
—
Vales.
^ '
Apt(jTo(io(i'hov roil vctw—Rufinus erroneously renders it Aristobulum
ex Paneade, Aristobulus of Paneas. Scaliger also, in his Animadversiones
Euscbiance, p. 130, strangely thinks that the text should be
corrected from the version of Rufinus. And Bede, in his De Eatione
Computi, also follows the faulty rendering of Rufinus, and writes Aris-
tobulus et Paniada, as though the latter word were the proper name of a
Jewish writer, finding probably in the Codex of Rufinus, which he pos-
sessed, the reading Aristobulus et Paneada, which indeed is found in a
very ancient Paris manuscript, and also in the Codex Corbeiensis. But
that that Aristobulus was not one of the seventy translators, as Anatolius
writes, is proved by Scaliger in the work cited above. This Aristobulus
was also surnamed lil»ax.ctho;, or Master, as we see from the Maccabees,
ii. 1. For I do not agree with Scaliger in distinguishing this Aristo-
bulus, of whom mention is made in the Maccabees, from the Peripatetic
philosopher who dedicated liis Commentaries on the Laio of Moses to
Ptolemy Philometor.
—
Vales.

FRAGMENTS. 415
IV.
But this Aristobulus also adds, that for the feast of the
Passover it was necessary not only that the sun should pass
the equinoctial segment, but the moon also. For as there are
two equinoctial segments, the vernal and the autumnal, and
these diametrically opposite to each other, and since the day
of the Passover is fixed for the fourteenth day of the month,
in the evening, the moon will have the position diametrically
opposite the sun; as is to be seen in full moons. And the
sun will thus be in the segment of the vernal equinox, and
the moon necessarily will be at the autumnal equinox.
V.
I am aware that very many other matters were discussed
by them, some of them with considerable probability, and
others of them as matters of the clearest demonstration,^ by
which they endeavour to prove that the festival of the
Passover and unleavened bread ought by all means to be
kept after the equinox. But I shall pass on without de-
manding such copious demonstrations (on subjects^) from
which the veil of the Mosaic law has been removed ; for now
it remains for us with unveiled face to behold ever as in a
glass Christ Himself and the doctrines and sufferings of
Christ. But that the first month among the Hebrews is
about the equinox, is clearly shown also by what is taught in
the book of Enoch. ^
^ nvpixx-d; uTroou'^s:;—Christopliorsonus renders it ratas ; Rufinus
gives validissimas assertiones. The Greeks use Kvptog in this sense,
xvptxi lUcti, la^xt, &c., decisive, valid, judgments, opinions, &c.
^ The text gives tx,-nra.nuv ay vipiYipyjrxi, &c. ; various codices read
d'TT ecvruv, &c. Valesius now proposes v'ha-i dTrxirZu' a -TTipifipriTxt, I
shall pass on tdthout .... for the veil is removed from me.
2 An apocryphal book of some antiquity, which professes to proceed
from the patriarch of that name, but of whose existence prior to the
Christian era there is no real evidence. The first author who clearly
refers to it by name is TertuUian. Tr.

416 THE WRITINGS OF ANATOLIUS.
VT.
And, therefore, in this concurrence of the sun and moon,
the Paschal festival is not to be celebrated, because as long
as they are found in this course the power of darkness is not
overcome ; and as long as equality between light and darkness
endures, and is not diminished by the light, it is shown
that the Paschal festival is not to be celebrated. Accord-
ingly, it is enjoined that that festival be kept after the
equinox, because the moon of the fourteenth,^ if before the
equinox or at the equinox, does not fill the whole night. But
after the equinox, the moon of the fourteenth, with one day
being added because of the passing of the equinox, although
it does not extend to the true light, that is, the rising of the
sun and the beginning of day, will nevertheless leave no
darkness behind it. And, in accordance with this, Moses is
charged by the Lord to keep seven days of unleavened
bread for the celebration of the Passover, that in them no
power of darkness should be found to surpass the light.
And although the outset of four nights begins to be dark,
that is, the 17th and 18th and 19th and 20th, yet the
moon of the 20th, which rises before that, does not permit
the darkness to extend on even to midnight.
VII.
To us, however, with whom it is impossible for all these
things to come aptly at one and the same time, namely, the
moon's fourteenth, and the Lord's day, and the passing of the
equinox, and whom the obligation of the Lord's resurrection
binds to keep the Paschal festival on the Lord's day, it is
granted that we may extend the beginning of our celebration
even to the moon's twentieth. For although the moon
of the 20th does not fill the whole night, yet, rising as it
does in the second watch, it illumines the greater part of
1 xiv. luna. Tlie Romans used the phrase lima prima, secunda, &c.,
ud meaning, thefii'st, second day, &.c., after new moon.
—
Tr.

FRAGMENTS. * 417
the night. Certainly if the rising of the moon should be
delayed on to the end of two watches, that is to say, to
midnight, the light would not then exceed the darkness,
but the darkness the light. But it is clear that in the
Paschal feast it is not possible that any part of the darkness
should surpass the light; for the festival of the Lord's
resurrection is (one of) light, and there is no fellowship
between light and darkness. And if the moon should
rise in the third watch, it is clear that the 22d or 23d of
the moon would then be reached, in which it is not possible
that there can be a true celebration of Easter. For
those who determine that the festival may be kept at this
age of the moon, are not only unable to make that good by
the authority of Scripture, but turn also into the crime of
sacrilege and contumacy, and incur the peril of their souls ;
inasmuch as they af&rm that the true light may be cele-
brated along with something of that power of darkness
which dominates all.
VIII.
Accordingly, it is not the case, as certain calculators of
Gaul allege, that this assertion is opposed by that passage
in Exodus,^ where we read : " In the first month, on the
fourteenth day of the first month, at even, ye shall eat
unleavened bread until the one-and-twentieth day of the
month at even. Seven days shall there be no leaven found
in your houses." From this they maintain that it is quite
permissible to celebrate the Passover on the twenty-first
day of the moon ; understanding that if the twenty-second
day were added, there would be found eight days of
unleavened bread. A thing which cannot be found with
any probability, indeed, in the Old Testament, as the Lord,
through Moses, gives this charge :
" Seven days ye shall eat
unleavened bread." ^ Urdess j)erchance the fourteenth day
is not reckoned by them among the days of unleavened
bread with the celebration of the feast ; which, however, is
1 Exod. xii. 18, 19. 2 Exod. xii. 15 ; Levit. xxiii. G.
2d

418
* THE WRITINGS OF A NATOLI US.
contrary to the Word of the Gospel M'hich says :
'•'
Moreover,
on the first day of unleavened bread, the disciples came to
Jesus."^ And there is no doubt as to its being the fourteenth
day on which the disciples asked the Lord, in accordance
with the custom established for them of old, " Where wilt
Thou that we prepare for Thee to eat the Passover ? " But
they vv^ho are deceived with this error maintain this addition,
because they do not know that the 13th and 14th, the 14th
and 15th, the 15th and 16th, the 16th and 17th, the 17th
and 18th, the 18th and 19th, the 19th and 20th, the 20th
and 21st days of the moon are each found, as may be most
surely proved, within a single day. For every day in the
reckoning of the moon does not end in the evening as the
same day in respect of number, as it is at its begin-
ning in the morning. For the day which in the morning,
that is up to the sixth hour and half, is numbered the 13th
day of the month, is found at even to be the 14th. Where-
fore, also, the Passover is enjoined to be extended on to the
21st day at even ; which day, without doubt, in the morning,
tliat is, up to that term of hours which we have mentioned,
was reckoned the 20th. Calculate, then, from the end of
the 13th ^ day of the moon, which marks the beginning of
the 14th, on to the end of the 20th, at which the 21st day
also begins, and you will have only seven days of unleavened
bread, in wliich, by the guidance of the Lord, it has been
determined before that the most true feast of the Passover
ought to be celebrated.
IX.
But what wonder is it that they should have erred in the
matter of the 21st day of the moon who have added three
days before the equinox, in which they hold that the Pass-
over may be celebrated ? An assertion which certainly
must be considered altogether absurd, since, by the bestknown
historiographers of the Jews, and by the Seventy
1 Matt. xxvi. 17 ; Mark xiv. 12 ; Luke xxii. 7.
^ But the text gives 12th.

FRAGMENTS. 419
Elders, it has been clearly determined that the Pasclial
festival cannot be celebrated at the equinox.
X.
But nothing was difficult to them with whom it was law-
ful to celebrate the Passover on any day when the four-
teenth of the moon happened after the equinox. Followiug
their example up to the present time all the bishops of
Asia (as themselves also receiving the rule from an unim-
peachable authority, to wit, the evangelist John, who leant
on the Lord's breast, and drank in instructions spiritual
without doubt) were in the way of celebrating the Paschal
feast, without question, every year, whenever the fourteenth
day of the moon had come, and the lamb was sacrificed by
the Jews after the equinox was past ; not acquiescing, so far
as regards this matter, with the authority of some, namely,
the successors of Peter and Paul, who have taught all the
churches in which they sowed the spiritual seeds of the
Gospel, that the solemn festival of the resurrection of the
Lord can be celebrated only on the Lord's day. Whence,
also, a certain contention broke out between the successors
of these, namely, Victor, at that time bishop of the city of
Eome, and Poly crates, who then appeared to hold the
primacy among the bishops of Asia. And this contention
was adjusted most rightfully by Irenaeus, at that time pre-
sident of a part of Gaul, so that both parties kept by their
own order, and did not decline from the original custom of
antiquity. The one party, indeed, kept the Paschal day on
the fourteenth day of the first month, according to the
Gospel, as they thought, adding nothing of an extraneous
kind, but keeping through all things the rule of faith. And
the other party, passing the day of the Lord's Passion as one
replete with sadness and grief, hold that it should not be
lawful to celebrate the Lord's mystery of the Passover at
any other time but on the Lord's day, on which the resur-
rection of the Lord from death took place, and on which
rose also for us the cause of everlasting joy. For it is one

420 THE WHITINGS OF ANATOLIUS.
tiling to act in accordance with the precept given by the
apostle, yea, by the Lord Himself, and be sad with the sad,
and suffer with him that suffers by the cross, His own word
being : " My soul is exceeding sorrowful, even unto death ;" ^
and it is another thing to rejoice with the victor as he
triumphs over an ancient enemy, and exults with the
highest triumph over a conquered adversary, as He HimseK
also says : " Eejoice with Me ; for I have found the
sheep which I had lost."^
XI.
Moreover, the allegation which they sometimes make
against us, that if we pass the moon's fourteenth we cannot
celebrate the beginning of the Paschal feast in light {luci-
dum), neither moves nor disturbs us. For, although they lay
it down as a thing unlawful, that the beginning of the
Paschal festival should be extended so far as to the moon's
twentieth ; yet they cannot deny that it ought to be ex-
tended to the sixteenth and seventeenth, which coincide
with the day on which the Lord rose from the dead. But
we decide that it is better that it should be extended even
on to the twentieth day, on account of the Lord's day, than
that we should anticipate the Lord's day on account of the
fourteenth day ; for on the Lord's day was it that light was
shown to us in the beginning, and now also in the end,
the comforts of all j)resent and the tokens of all future
blessings. For the Lord ascribes no less praise to the
twentieth day than to the fourteenth. For in the book of
Leviticus^ the injunction is expressed thus ; " In the first
month, on the fourteenth day of this month, at even, is the
Lord's Passover. And on the fifteenth day of this month
is the feast of unleavened bread unto the Lord. Seven days
ye shall eat unleavened bread. The first day shall be to
you one most diligently attended (celeherrimtcs, honoured,
solemn) and holy. Ye shall do no servile work thereon.
And the seventh day shall be to you more diligently
1 Miltt. xxvi. 38. - Luke xv. 6. ^ Levit. xxiii. 5-7.

FRAGMENTS. 421
attended (solemn) and holier ; ye shall do no servile work
thereon." And hence we maintain that those have con-
tracted no guilt before the tribunal of Christ, who have
held that the beginning of the Paschal festival ought to be
extended to this day. And this, too, the most especially, as
we are pressed by three difficulties, namely, that we should
keep the solemn festival of the Passover on the Lord's
day, and after the equinox, and yet not beyond the limit
of the moon's twentieth day.
XIL
But this again is held by other wise and most acute men
to be an impossibility, because within that narrow and
most contracted limit of a cycle of nineteen years, a
thoroughly genuine Paschal tune, that is to say, one held
on the Lord's day and yet after the equinox, cannot occur.
But, in order that we may set in a clearer light the
difficulty which causes their incredulity, we shall set down,
along with the courses of the moon, that cycle of years
which we have mentioned ;
the days being computed before
in which the year rolls on in its alternating courses, by
Kalends and Ides and Nones, and by the sun's ascent and
descent.
XIIL
(The moons age set forth in the Julian Calendar^
January, on the Kalends, one day, the moon's first (day)
on the Nones, the 5th day, the moon's 5th ; on the Ides,
the 13th day, the moon's 13th. On the day before the
Kalends of February, the 31st day, the moon's 1st ;, on the
Kalends of February, the 32d day, the moon's 2d ; on the
Nones, the 36th day, the moon's 6th ; on the Ides, the 44th
day, the moon's 14th. On the day before the Kalends of
March, the 59th day, the moon's 29th ; on the Kalends of
March, the 60th day, the moon's 1st ; on the Xones, the
66th dav, the moon's 7th ; on the Ides, the 74th day,

422 THE WniTINGS OF A NATOLI US.
the moon's 15t]i. On the day before the Kalends of April,
the 90th day, the moon's 2d ; on the Kalends of April, the
91st day, the moon's 3d; on the Nones, the 95th day, the
moon's 7tli; on the Ides, the 103d day, the moon's 15th.
On the day before the Kalends of May, the 120th day, the
moon's 3d; on the Kalends of May, the 121st day, the
moon's 4th ; on the Nones, the 127th day, the moon's 10th
on the Ides, the 135th day, the moon's 18th. On the day
before the Kalends of June, the 151st day, the moon's 3d
on the Kalends of June, the 152d day, the moon's 5th ; on
the Nones, the 153d day, the moon's 9th ; on the Ides,
the 164th day, the moon's 17th. On the day before the
Kalends of July, the 181st day, the moon's 5tli ; on the
Kalends of July, the 182d day, the moon's 6th ; on the
Nones, the 188th day, the moon's 12th ; on tlie Ides, the
196th day, the moon's 20th. On the day before the Kalends
of August, the 212th day, the moon's 5th; on tlie Kalends
of August, the 213th day, the moon's 7th ; on tlie Nones,
the 217th day, the moon's 12th ;
on the Ides, the 225th day,
the moon's 19th. On the day before the Kalends of Sep-
tember, the 243d day, the moon's 7th ; on the Kalends of
September, the 244tli day, the moon's 8th , on the Nones,
the 248tli day, the moon's 12th; on the Ides, the 256th
day, the moon's 20th. On the day before the Kalends of
October, the 273d day, the moon's 8th ; on the Kalends of
October, the 274th day, the moon's 9th; on the Nones, the
280th day, the moon's 15th; on the Ides, the 288th day, the
moon's 23d. On the day before the Kalends of November,
the 304tli day, the moon's 9tli ; on the Kalends of Novem-
ber, the 305th day, the moon's 10th; on the Nones, the
309th day, the moon's 14tli ; on the Ides, the 317th day, the
moon's 22d. On the day before the Kalends of December,
the 334th day, the moon's 10th ; on the Kalends of Decem-
ber, the 335th day, the moon's 11th; on the Nones, the
339th day, the moon's 15th ; on the Ides, the 347th day, the
moon's 23d. On the day before the Kalends of January,
the 365th day, the moon's 11th ;
the 366th day, the moon's 12th.
on the Kalends of January,
;

FRAG3IENTS. 423
XIV.
[^Thc Paschal {or Easter) Tabic of Anatolms.]
Now, then, after the reckoning of the days and the ex-
position of the course of the moon, whereon tie whole
revolves on to its end, the cycle of the years may be set
forth from the commencement {annorum circuit principium
inchoandum est). This makes the Passover (Easter season)
circulate between the 6th day before the Kalends of April
and the 9th before the Kalends of May, according to the
followinti- table :
EQUINOX.

424 THE WRITINGS OF ANATOLIUS.
EQUINOX.

FRAGMENTS. 425
novissima pars vincitur), on tlie fourteenth day of tlio iirst
month, which is one calculated not by the beginnings of the
day, but by those of the moon {lunce orsibus). And as this
has been sanctioned by the charge of the Lord, and is in
all things accordant with the Catholic faith, it cannot be
doubtful to any wise man that to anticipate it must be a
thing unlawful and perilous. And, accordingly, this only
is it sufficient for all the saints and catholics to observe,
namely, that giving no heed to the diverse opinions of very
many, they should keep the solemn festival of the Lord's
resurrection within the limits which we have set forth.
XVI.
Furthermore, as to the proposal subjoined to your epistle,
that I should attempt to introduce into this little book some
notice of the ascent and descent of the sun, which is made
out in the distribution of days and nights. The matter pro-
ceeds thus: In fifteen days and haK an hour, the sun
ascending by so many minutes, that is, by four in one day,
from the eighth day before the Kalends of January {i.e. 25th
December) to the eighth before the Kalends of April
{i.e. 25th March), an hour is taken up {diminuitur); at
which date there are twelve hours and a twelfth. On this
day, towards evening, if it happen also to be the moon's
fourteenth, the lamb was sacrificed among the Jews. But
if the number went beyond that, so that it was the moon's
fifteenth or sixteenth on the evening of the same day, on
the fourteenth day of the second moon, in the same month,
the Passover was celebrated ; and the people ate unleavened
bread for seven days, up to the twenty-first day at evening.
Hence, if it happens in like manner to us, that the seventh
day before the Kalends of April (26th March), proves to be
both the Lord's day and the moon's fourteenth, Easter is to
be celebrated on the fourteenth. But if it proves to be the
moon's fifteenth or sixteenth, or any day up to the twentieth,
then our regard for the Lord's resurrection, which took place
on the Lord's day, will lead us to celebrate it on the same

426 THE WHITINGS OF ANATOLIUS.
principle ; yet this should be done so as that the beginning
of Easter may not pass beyond the close of their festival, that
is to say, the moon's twentieth. And therefore we have said
that those parties have committed no trivial offence who
have ventured either on anticipating or on going beyond this
number, which is given us in the divine Scriptures them-
selves. And from the eighth day before the Kalends of
April (25th March), to the eighth before the Kalends of July
(24th June), in fifteen days an hour is taken up : the sun
ascending every day by two minutes and a half, and the
sixth part of a minute. And from the eighth day before
the Kalends of July (24th June) to the eighth before the
Kalends of October (24th September), in like manner, in
the sun
descending every day by the same number of minutes. And
the space remaining on to the eighth day before the Kalends
fifteen days and four hours, an hour is taken up :
of January (25th December), is determined in a similar
number of hours and minutes. So that thus on the eighth
day before the Kalends of January, for the hour there is the
hour and half. For up to that day and night are distributed.
And the twelve hours which were established at the vernal
equinox in the beginning by the Lord's dispensation, being
distributed over the night on the eighth before the Kalends
of July, the sun ascending through those eighteen several
degrees which we have noted, shall be found conjoined with
the longer space in the twelfth. And, again, the twelve hours
which should be fulfilled at the autumnal equinox in the
sun's descent, should be found disjoined on the sixth before
the Kalends of January as six hours divided into twelve, the
night holding eighteen divided into twelve. And on the
eighth before the Kalends of July, in like manner, it held
six divided into twelve.
XVII.
Be not ignorant of this, however, that those four determining
periods {tcmporum confinia), which we have men-
tioned, although they are approximated to the Kalends of

FRAGMENTS. 427
the following months, yet hold each the middle of a season,
viz., of spring and sunnner, and autumn and winter. And
the beginnings of the seasons are not to be fixed at that point
at which the Kalends of the month begin. But each season
is to be begun in such way that the equinox divides the
season of spring from its first day ; and the season of
summer is divided by the eighth day before the Kalends of
July, and that of autumn by the eighth before the Kalends
of October, and that of winter by the eighth before the
Kalends of January in like manner.
FEAGMENTS OF THE BOOKS ON AEITHMETIC.
[i'ubricius, Biblioth. Grcrca, eel. Harles, vol. iii. -p. 462.
Hamburgh, 1703.]
AVhat is mathematics ?
Aristotle thinks that all philosophy consisted of theory
and practice (6sojp!ag xai '^rpd^sug), and divides the practical
into ethical and political, and the theoretic again into the
theological, the physical, and the mathematical. And thus
very clearly and skilfully he shows that mathematics is (a
branch of) philosophy.
The Chaldeeans were the originators of astronomy, and
the Egyptians of geometry and arithmetic
And whence did mathematics derive its name ?
Those of the Peripatetic school affirmed that in rhetoric
and poetry, and in the popular music, any one may be an
adept though he has gone through no process of study ; but
that in those pursuits properly called studies {/^ad'/j/xara), none
can have any real knowledge unless he has first become a
student of them. Hence they supposed that the theory of
these things was called Mathematics (from ij^a^mia^ study,
science). And the followers of Pythagoras are said to have
given this more distinctive name of mathematics to geometry
and arithmetic alone. For of old these had each its own

428 THE WRITINGS OF ANATOLIUS.
separate name ; and they liad np till then no name common
to both. And he (Archytas) gave them this name, because
he found science {rh i-Tnarr^ovr/.ov) in them, and that in a
manner suitable to man's study {iJ^dOridiv). For they (the
Pythagoreans) perceived that these studies dealt with things
eternal and immutable and perfect (siXr/.pivjj, absolute), in
which things alone they considered that science consisted.
But the more recent philosophers have given a more exten-
sive application to this name, so that, in their opinion, the
mathematician deals not only with substances (uXriv) incor-
poreal, and falling simply within the province of the understanding
{vor}T'^v), but also with that which touches upon
corporeal and sensible matter. For he ought to be cog-
nisant of (^£up7iTtx.6g) the course of the stars, and their
velocity, and their magnitudes, and forms, and distances.
And, besides, he ought to investigate their dispositions to
vision, examining into the causes, why they are not seen as
of the same form and of the same size from every distance,
retaining, indeed, as we know them to do, their dispositions
relative to each other {roug Tphg akXrika Xoyoug), but producing,
at the same time, decej)tive appearances, both in respect of
order and position. And these are so, either as determined
by the state of the heavens and the air, or as seen in reflect-
ing and all polished surfaces and in transparent bodies, and
in all similar kinds. In addition to this, they thought that
the man ought to be versed in mechanics and geometry and
dialectics. And still further, that he should engage himself
with the causes of the harmonious combination of sounds,
and with the composition of music; which things are bodies
(gJjfMara.^ substances), or at least are to be ultimately referred
to sensible matter.
What is mathematics ?
Mathematics is a theoretic science (It/cx^/x?! Sgwfjjr/x^)
of things apprehensible by perception and sensation for
communication to others (rTphg tyiv ru)v 'vxc'^iittovtuv ooaiv).
And before this a certain person indulging in a joke, while
hitting his mark, said that mathematics is that science (to
which Homer's description of Discord may be applied) :
—

" Small at her birth, but rising every hour,
FRAGMENTS. 429
While scarce the skies her horrid (mighty) head can bound,
She stalks on earth and shakes the world aroimd."^
For it begins with a point and a line {gthjjUov %cl] ypaiifMrig),
and forthwith it talces heaven itself and all things within
its compass.
How many divisions are there of mathematics ?
Of the more notable and the earliest mathematics there
are two principal divisions, viz., arithmetic and geometry.
And of the mathematics which deals with things sensible
there are six divisions, viz., computation (practical arithmetic),
geodesy, optics, theoretical music, mechanics, and
astronomy. But that neither the so-called tactics nor archi-
tecture (to ap-x^iTiKToviMv), nor the popular music, nor physics,
nor the art which is called equivocally the mechanical, con-
stitutes, as some think, a branch of mathematics, we shall
prove, as the discourse proceeds, clearly and systematically.
As to the circle having eight solids and six superficies and
four angles What branches of arithmetic have
closest affinity with each other ? Computation and theo-
retical music have a closer affinity than others with arithmetic
; for this department, being one also of quantity and
ratio, approaches it in number and proportion (avaXoyiag).
Optics and geodesy, again, are more in affinity with
geometry. And mechanics and astrology are in general
affinity with both.
As to mathematics having its principles {apx^g, begin-
nings) in hypothesis and about hypothesis. Now, the term
hypothesis is used in three ways, or indeed in many ways.
For according to one usage of the term we have the dramatic
revolution (a-s/s/Tsrj/a, reversal of circumstances on which the
plot of a tragedy hinges) ; and in this sense there are said
to be hypotheses in the dramas of Euripides. According to a
second meaning, we have the investigation of matters in the
special in rhetoric ; and in this sense the Sophists say that a
hypothesis must be proposed. And, according to a third
signification, the beginning of a proof is called a hypothesis,
1 Iliad, iv. 442-3 (Poj^e).

430 THE WRITINGS OF ANATOLIUS.
as being the begging of certain matters with a view to the
establishment of another in question. Thus it is said that
Democritus^ used a hypothesis, namely, that of atoms and a
vacuum; and Asclepiades^ that of atoms (oynoig) and pores.
Xow, when applied to mathematics, the term hypothesis is
to be taken in the third sense.
That Pythagoras was not the only one who duly honoured
arithmetic, but that his best known disciples did so too, being
wont to say that " all things fit numher"
That arithmetic has as its immediate end chiefly the
theory of science {rnv s'TieryifMovixriv kupiav), than which there
is no end either greater or nobler. And its second end
is to bring together in one all that is found in determi-
nate substance ((r-jXA^'So'/jc /caraXa^sA irdca rfj upiSiMSv/i ouSia
Who among the mathematicians has made any discovery ?
Eudemus^ relates in his Astrologies that ffinopides^ found
out the circle of the zodiac and the cycle {'XiplsTaciv, revolu-
tion) of the great year. And Thales^ discovered the eclipse of
the sun and its period in the tropics in its constant inequality.
And Anaximander^ discovered that the earth is poised in
space (jj,srsupog), and moves round the axis of the universe.
^ A native of Abdera, iti Thrace, born aboi\t 460 B.C., and, along
with Leucippiis, the founder of the philosopliical theory of atoms,
according to which the creation of all things was explained as being
due to the fortuitous combination of an infinite number of atoms
floating in infinite space.
2 A famous physician, a native of Bithynia, but long resident in
great repute at Rome in the middle of the first century B.C. lie
adopted the Epicurean doctrine of atoms and pores, and tried to form
a new theory of disease, on the principle that it might be in all cases
reduced to obstruction of the pores and irregular distribution of the
atoms.
^ A native of Rhodes, a disciple of Aristotle, and editor of his works.
* A native of Chios, mentioned by Plato in connection Avith Anaxa-
CToras, and therefore supposed by some to have been a contemporary of
the latter sage.
^ Of Miletus, one of the sages, and founder of the Ionic school.
" Of Miletus, born 610 B.C., the immediate successor of Thales in the
Ionic school of philoso])hy.

FRAGMENTS. 431
Aud Anaximenes^ discovered that tlie moon has her light
from the sun, and found out also the way in which she
suffers eclipse. And the rest of the mathematicians have
also made additions to these discoveries. We may instance
the facts—that the fixed stars move round the axis passing
through the poles, while the planets remove from each other
{a'TTs-^ovsiv aXkri'kuv) round the perpendicular axis of the
zodiac ; and that the axis of the fixed stars and the planets
is the side of a pentedecagon with four-and-twenty parts.
THEONAS, BISHOP OF ALEXANDRIA.
BIOGEAPHICAL NOTICE.
Of this Theonas we know extremely little. Eusebius
{Hist. EccL, vii. 32) tells us that Maximus, who had held the
episcopal of&ce at Alexandria for eighteen years after the
death of Dionysius, was succeeded by Theonas. That
bishopric, we also learn, he held for nineteen years. His
date is fixed as from about 282 to 3 (JO a.d. The only thing
of his that has come down to our time is his letter to
Lucianus, the chief chamberlain {prmpositLts cubiculariorum),
and a person in high favour with the emperor. This epistle,
which is a letter of advice to that individual on the duties
of his office, was first published in the Spicilegium of
Dacherius, and again in Gallandi's Bibliotheca. The name
of the emperor is not given, neither does the letter itself
tell us who the Bishop Theonas was who wrote it. Hence
some have, without much reason, supposed another Theonas,
bishop of Cyzicus, as the author. And some, such as Cave,
have thought the emperor in question was Constantius
Chlorus. But the whole circumstances suit Diocletian
best. See Neander's Church History, vol. i. p. 197 (Bohn).
Some infer from the diction of the epistle, as we have it,
that it is a translation from a Greek original.
^ Of Miletus, tlie third in the series of Ionic philosophers.

432 THE WRITINGS OF THEONAS.
The Epistle of Tiieonas, Bishop of Alexandria, to
lucianus, the chief cliambeelain.
(In Dacherii Spicilegium, iii. pp. 297-299.)
BisJioj} Thconas to Lucianus, the Chief Chamberlain of our
Most Invincible Emperor.
I. I give tlianks to Almighty God and our Lord Jesus
Christ, who has not given over the manifesting of His faith
throughout the whole world, as the sole specific for our
salvation {in sahitis nostra} unicum remedium), and the
extending of it even in the course of the persecutions of
despots. Yea, like gold reduced in the furnace, it has only
been made to shine the more under the storms of perse-
cution, and its truth and grandeur have only become always
the more and more illustrious, so that now, peace being
granted to the churches by our gracious prince, the works of
Christians are shinmg even in sight of the unbelieving, and
God your Father, who is in heaven, is glorified thereby;^
a thing which, if we desire to be Christians in deed rather
than in word, we ought to seek and aspire after as our first
object on account of our salvation. For if we seek our own
glory, we set our desire upon a vain and perishing object,
and one which leads ourselves on to death. But the glory
of the Father and of the Son, who for our salvation was
nailed to the cross, makes us safe for the everlasting redemp-
tion ;
and that is the greatest hope of Christians.
Wherefore, my Lucianus, I neither suppose nor desire that
you should make it a matter of boasting, that by your means
many persons belonging to the palace of the emperor have
been brought to the Ivuowledge of the truth; but rather does
it become us to give the thanks to our God who has made
thee a good instrument for a good work, and has raised thee
to great honour with the emperor, that you might difi'use the
sweet savour of the Christian name to His own glory and to
the salvation of many. For just the more completely that the
emperor himself, though not yet attached (ascrijjtus) to the
1 Matt. V. IG.

FRAGMENTS. 433
Christian religion, has entrusted the care of his life and
person to these same Christians as his more faithful
servants, so much the more careful ought ye to be, and the
more diligent and watchful in seeing to his safety, and in
attending upon him, so that the name of Christ may be
greatly glorified thereby, and His faith extended daily
through you who wait upon the emperor. For in old times
some former princes thought us malevolent and filled with
all manner of crime ; but, now, seeing your good works,
they should not be able to avoid glorifying Christ Himself.
II. Therefore you ought to strive to the utmost of your
power not to fall into a base or dishonourable, not to say
an absolutely flagitious way of thinking, lest the name of
Christ be thus blasphemed even by you. Be it far from
you that you should sell the privilege of access to the
emperor to any one for money, or that you should by any
means place a dishonest account of any affair before your
prince, won over either by prayers or by bribes. Let all the
lust of avarice be put from you, which serves the cause of
idolatry rather than the religion of Christ.-"- No filthy lucre,
no duplicity, can befit the Christian who embraces the
simple and unadorned {nudum) Christ. Let no scurrilous
or base talk have place among you. Let all things be done
with modesty, courteousness, affability, and upriglitness, so
that the name of our God and Lord Jesus Christ may be
glorified in all.
Discharge the official duties to which you are severally
appointed with the utmost fear of God and affection to your
prince, and perfect carefulness. Consider that every command
of the emperor which does not offend God has pro-
ceeded from God Himself; and execute it in love as well as
in fear, and with all cheerfulness. For there is nothing
which so well refreshes a man who is wearied out with
weighty cares as the seasonable cheerfulness and benign
patience of an intimate servant; nor, again, on the other
hand, does any thing so much annoy and vex him as the
moroseness and impatience and grumbling of his servant.
1 Eph. V. 4, 5.
2 E

434 THE WRITINGS OF THEONAS.
Be such things far from you Christians, whose walk is in
zeal for the faith {qui zelo fidei inceditis). But in order that
God may be honoured ^ in yourselves, suppress ye and tread
down all your vices of mind and body. Be clothed with
patience and courtesy ; be replenished with the virtues and
the hope of Christ. Bear all things for the sake of your
Creator Himself; endure all things; overcome and get
above all things, that ye may win Christ the Lord. Great
are these duties, and full of painstaking. But he that
striveth for the mastery ^ is temperate in all things ; and they
do it to obtain a corruptible crown, but we an incorruptible.
III. But because, as I apprehend it, ye are assigned to
different offices, and you, Lucianus, are styled the head of
them all, whom, also, by the grace of Christ given you, you
are able to direct and dispose in their different spheres,
I am certain tha,t it will not displease you if I also bring
before your notice, in a particular and summary manner,
some of my sentiments on the subject of these offices. For
I hear that one of you keeps the private monies of the
emperor ; another the imperial robes and ornaments ; another
the precious vessels ;
anotlier the books, who, I understand,
does not as yet belong to the believers ; and others the dif-
ferent parts of the household goods. And in what manner,
therefore, these charges ought, in my judgment, to be exe-
cuted, I shall indicate in a few words.
IV. He who has charge of the private monies of the
emperor ought to keep every thing in an exact reckoning.
He should be ready at any time to give an accurate account
of all things. He should note down every thing in writing,
if it is at all possible, before giving money to another. He
should never trust such things to his memory, which, being
drawn off day by day to other matters, readily fails us,
so that, without writing, we sometimes honestly certify
thin

FRAGMENTS. 4;]5
a thing which will easily be effected if a distinct and
separate account is kept in writing of all receipts, and of
the time when, and the person by whom, and the place at
which they were made. And, in like manner, all that is
paid out to others, or expended by order of the emperor,
should be entered in its own place by itself in the reckon-
ing; and that servant should be faithful and prudent, so
that his lord may rejoice that he has set him over his goods,^
and may glorify Christ in him.
V. JSTor will the diligence and care of that servant be less
who has the custody of the robes and imperial ornaments.
All these he should enter in a most exact catalogue, and he
should keep a note of what they are and of what sort, and
in what places stored, and when he I'eceived them, and from
whom, and whether they are soiled or unsoiled. All these
things he should keep in his diligence ; he should often
review again, and he should often go over them that they
may be the more readily known again. All these he should
have at hand, and all in readiness ; and he should always
give the clearest information on every matter on which
it is sought, to his prince or his superior, whenever they
ask about any thing ; and all this at the same time in such
wise that every thing may be done in humility and cheerful
patience, and that the name of- Christ may be praised even
in a small matter.
VI. In a similar manner should he conduct himself to
whose fidelity are entrusted the vessels of silver and gold,
and crystal or murrha,^ for eating or for drinldng. All
these he should arrange suitably, of them all he should keep
an account, and with all diligence he should make an
inventory of how many and which sort of precious stones
are in them. He should examine them all with great
prudence ; he should produce them in their proper places
1 Matt. xxiv. 45, 47.
2 5'Iurrhiae vessels were first introduced into Rome by Pompey.
They were valued chiefly for their variegated colours, Jind were
extremely costly. Some think they were made of onyx stone, others
of variegated glass ; but most modern writers suppose that what is
meant was some sort of porceLxiu.

'1 36 THE WRITINGS OF THEONAS.
and on tlieir proper occasions. And he should observe
most carefully to whom he gives them, and at -what time,
and from whom he receives them again, lest there should
occur any mistake or injurious suspicion, or perhaps some
considerable loss in things of value.
VII. The most responsible person, however, among you,
and also the most careful, will be he who may be entrusted
by the emperor with the custody of his library. He will
himself select for this office a person of proved knowledge, a
man grave and adapted to great affairs, and ready to reply
to all applications for information, such an one as Phila-
delphus chose for this charge, and appointed to the superin-
tendence of his most noble library—I mean Aristeus, his
confidential chamberlain, whom he sent also as his legate to
Eleazar, with most magnificent gifts, in recognition of the
translation of the Sacred Scriptures ; and this person also
wrote the full history of the Seventy Interpreters. If, there-
fore, it should happen that a believer in Christ is called to
this same office, he should not despise that secular literature
and those Gentile intellects which please the emperor. To
be praised are the poets for the greatness of their genius,
the acuteness of their inventions, the aptness and lofty
eloquence of their style. To be praised are the orators ; to
be praised also are the philosophers in their own class. To
be praised, too, are the historians, who unfold to us the order
of exploits, and the manners and institutions of our ances-
tors, and show us the rule of life from the proceedings of
the ancients. On occasion also he will endeavour to laud
the divine Scriptures, which, with marvellous care and most
liberal expenditure, Ptolemy Philadelphus caused to be
translated into our language ;^ and sometimes, too, the
Gospel and the Apostle will be lauded for their divine
oracles ; and there will be an opportunity for introducing
the mention of Christ ; and, little by little, His exclusive
divinity wiU be explained ;
come to pass by the help of Christ.
and all these things may happily
* It is from these woixls that the inference is drawn that this epistle
wad written by a Greek.

FRAGMENTS, 437
He ought, therefore, to know all the books which th(!
emperor possesses ; he should often turn them over, and
arrange them neatly in their proper order by catalogue ; if,
however, he shall have to get new books, or old ones tran-
scribed, he should be careful to obtain the most accurate
copyists; and if that cannot be done, he should appoint
learned men to the work of correction, and recompense
them justly for their labours. He should also cause all
manuscripts to be restored according to their need, and
should embellish them, not so much with mere superstitious
extravagance, as with useful adornment ; and therefore he
should not aim at having the whole manuscripts written on
purple skins and in letters of gold, unless the emperor has
specially required that. With the utmost submission, how-
ever, he should do every thing that is agreeable to Csesar.
As he is able, he should, M'ith all modesty, suggest to the
emperor that he should read, or hear read, those books
which suit his rank and honour, and minister to good use
rather than to mere pleasure. He should himself first be
thoroughly familiar with those books, and he should often
commend them in presence of the emperor, and set forth, in
an appropriate fashion, the testimony and the weight of
those who approve them, that he may not seem to lean to
his own understanding only.
VIIT. Those, moreover, who have the care of the empe-
ror's person should be in all things as prompt as possible;
always, as we have said, cheerful in countenance, sometimes
merry, but ever with such perfect modesty as that he may
commend it above all else in you all, and perceive that it is
the true product of the re]-:gion of Christ. You should also
all be elegant and tidy in person and attire, yet, at the same
time, not in such wise as to attract notice by extravagance or
affectation, lest Christian modesty be scandalised. Let every
thing be ready at its proper time, and disposed as well as
possible in its own order. There sliould also be due
arrangement among you, and carefulness that no confusion
appear in your work, nor any loss of property in any way
and appropriate places slioidd be settled and suitably pre-

438 THE WRITINGS OF TilEONAS.
pared, in accordance with the capacity {captu) and importance
of the places.
Besides this, your servants should be the most thoroughly
honest, and circumspect, and modest, and as serviceable to
you as possible. And see that you instruct and teach them
in true doctrine with all the patience and charity of Christ
but if they despise and lightly esteem your instructions,
then dismiss them, lest their wickedness by any hap recoil
upon yourselves. For sometimes we have seen, and often
we have heard, how masters have been held in ill-repute
in consequence of the wickedness of their servants.
If the emperor visits her imperial majesty, or she him,
then should ye also be most circumspect in eye and
demeanour, and in all your words. Let her mark your
mastery of yourselves and your modesty ;
and let her fol-
lowers and attendants mark (your demeanour) ; let them
mark it and admire it, and by reason thereof praise Jesus
Christ our Lord in you. Let your conversation always be
temperate and modest, and seasoned with religion as with
salt.^ And, further, let there be no jealousy among you or
contentiousness, which might bring you into all manner of
confusion and division, and thus also make you objects of
aversion to Christ and to the emperor, and lead you into
the deepest abomination, so that not one stone of your
building could stand upon another.
IX. And do thou, my dearest Lucianus, since thou art
wise, bear with good-will the unwise;^ and they too may
perchance become wise. Do no one an injury at any time,
and provoke no one to anger. If an injury is done to you,
look to Jesus Christ ; and even as ye desire that He may
remit your transgressions, do ye also forgive them theirs f
and then also shall ye do away with aU ill-will, and bruise
the head of that ancient serpent,* who is ever on the watch
with all subtlety to undo your good works and your pros-
perous attainments. Let no day pass by without reading
some portion of the Sacred Scriptures, at such convenient
hour as offers, and giving some space to meditation. And
1 Col. iv. 6. 2 2 Cor. xi. 19. ^ Mark xi. 25. * Rom. xvi. 20.
;

FRAGMENTS. 43!)
never cast off tlie habit of reading in tlie Holy Scriptures ;
for nothing feeds the soul and enriches the mind so well as
those sacred studies do. But look to this as the chief gain
you are to make by them, that, in all due patience, ye may
discharge the duties of your oflice religiously and piously
that is, in the love of Christ—and despise all transitory
objects for the sake of His eternal promises, which in trutli
surpass all human comprehension and understanding,^ and
shall conduct you into everlasting felicity.
A happy adieu io you in Christ, my Lord Lucianus.
P H I L E A S,
Bishop of Thmuis and Maktyr.
BIOGRAPHICAL NOTICE.
From Jerome {Da vir. illustr., chap. 78) we learn that
tliis Phileas belonged to Thmuis, a town of Lower Egypt,
the modern Tmai, which was situated between the Tanite
and Mendesian branches of the Nile, an episcopal seat, and
in the time of Valentinian and Theodosius the Great a
place of considerable consequence, enjoying a separate
government of its own. Eusebius {Hist. Uccles., viii. 9
and 10) speaks of him as a man not less disting-uished for
his services to his country than for his eminence in philoso-
phical studies and his proficiency in foreign literature and
science. He tells us further, that, along with another person
of considerable importance, by name Philoromus, being
brought to trial for his faith, he withstood the threats
and insults of the judge, and all the entreaties of rela-
tives and friends, to compromise his Christian belief,
and was condemned to lose his head. Jerome also,
in the passage already referred to, names him a tnw
philosopher, and, at the same time, a godly Tnartyr ; and
states, that on assumincf the hishopric of his native dis-
1 Phil. iv. 7.

440 THE WRITINGS OF PIIILEAS.
trid, he wrote a very elegant hoolc in praise of the martyrs.
Of this "book certain fragments are preserved for us in Eusebius.
In addition to these we have also an epistle which
the same Phileas seems to have written in name of other
three bishops, as well as himself, to Meletius, the bishop of
Lycopolis, and founder of the Meletian schism. This epistle
appears to have been written in Greek; but we possess only
a Latin version, which, however, from its abrupt style, is
believed to be very ancient. The four bishops whose names
stand at the head of the epistle—viz., Hesychins, Pachomius,
Theodoras, and Phileas, are also mentioned by Eusebius
{Hist. Eccl, viii. 13) as distinguished martyrs. This epistle
was written evidently Avhen those bishops were in prison,
and its date is determined by the mention of Peter as the
then bishop of Alexandria. The martyrdom of Phileas is
fixed with much probability as happening at Alexandria,
under Maximus, about the year 307 a.d.
FEAGMENTS OE THE EPISTLE OF PHILEAS
TO THE PEOPLE OF THMUIS.
[In Eusebius, Hist. Eccles., viii. 10.]
I. Having before them aU these examples and signs and
illustrious tokens which are given us in the divine and holy
Scriptures, the blessed martyrs who lived with us did not
hesitate, but, directing the eye of their soul in sincerity to
that God who is over all, and embracing with willing mind
the death which their piety cost them, they adhered stead-
fastly to their vocation. For they learned that our Lord Jesus
Christ endured man's estate on our behalf, that He might
destroy all sin, and furnish us with the provision needful
for our entrance into eternal life. " For He thought it not
robbery to be equal with God : but made Himself of no
reputation, taking upon Him the form of a servant: and
being found in fashion as a man, He humbled Himself unto
death, even the death of the cross." ^ For which reason also
1 riiil. ii. G-S.

FRAGMENTS. 441
these Clirist-lD earing^ martyrs sought zealously the gi-eater
gifts, and endured, some of them, every kind of pain and
all the varied contrivances of torture not merely once, but
once and again ; and though the guards showed their fury
against them not only by threatenings in word, but also by
deeds of violence, they did not swerve from their resolution,
because perfect love casteth out fear}
II. And to narrate their virtue and their manly endur-
ance under every torment, what language would suffice ?
For as every one who chose was at liberty to abase them,
some beat them with wooden clubs, ^ and others with rods,
and others with scourges, and others again with thongs, and
others with ropes. And the spectacle of these modes of
torture had great variety in it, and exhibited vast malignity.
For some had their hands bound behind them, and were
suspended on the rack and had every limb in their body
stretched with a certain kind of pulleys {jj^ayyavot

4-12 THE WRITINGS OF PIIILEAS.
them, or had leisure to hear them, but well-nigh through
the whole day. For when he passed on to others he left
some of those under his autliority to keep watch over these
former, and to observe whether any of them, being overcome
by the torture, seemed likely to yield. But he gave
them orders at the same time to cast them into chains with-
out sparing, and thereafter, when they were expiring, to
throw them on the ground and drag them along. For
they said that they would not give themselves the slightest
concern about us, but would look upon us and deal with us
as if we were nothing at all. This second mode of torture
our enemies devised then over and above the scourging.
III. And there were also some who, after the tortures,
were placed upon the stocks and had both their feet stretched
through all the four holes, so that they were compelled to
lie on their back on the stocks, as they were unable (to
stand) in consequence of the fresh wounds they had over
the whole body from the scourging. And others being
thrown upon the ground lay prostrated there by the exces-
sively frequent application of the tortures ; in which con-
dition they exhibited to the onlookers a still more dreadfid
spectacle than they did when actually undergoing their
torments, bearing, as they did, on their bodies the varied
and manifold tokens of the cruel ingenuity of their tortures.
While this state of matters went on, some died under their
tortures, putting the adversary to shame by their constancy.
And others were thrust half-dead into the prison, where in a
few days, worn out with their agonies, they met their end.
But the rest, getting sure recovery under the application of
remedies, through time and their lengthened detention in
prison, became more confident. And thus then, when they
were commanded to make their choice between these alter-
natives, namely, either to put their hand to the unlioly
sacrifice and thus secure exemption from furbhcr trouble,
and obtain from them their abominable sentence of absolu-
tion and liberation (9-^5 J-n-aparou sXivOeplag), or else to refuse
to sacrifice, and thus expect tlie judgment of death to be
executed on them, they never hesitated, but went cheerfully

FRAGMENTS. 443
to death. For tliey knew tlie sentence declared for ns oi'
old by the Holy Scriptures : " He that sacrificeth to other
gods," it is said, " shall be utterly destroyed."^ And again, -
" Thou shalt have no other cods before JMe."^
The Epistle of the same Phileas of Tiimuis to Meletius,
Bishop of Lycopolis.
The beginning of the Epistle of the Bishops. *
Hesychius, Pachomius, Theodoras, and Phileas, to Mele-
tius, our friend and fellow-minister in the Lord, greeting.
Some reports having reached us concerning thee, which, on
the testimony of certain individuals who came to us, spake
of certain things foreign to divine order and ecclesiastical
rale which are being attempted, yea, rather which are being
done by thee, we, in an ingenuous manner held them to
be unreliable, regarding them to be such as we would not
willingly credit, when we thought of the audacity implied
in their magnitude and their uncertain attempts. But
since many who are visiting us at the present time have
lent some credibility to these reports, and have not hesitated
to attest them as facts, we, to our exceeding surprise, have
been compelled to indite this letter to thee. And what agitation
and sadness have been caused to us all in common
and to each of us individually by (the report of) the ordina-
1 Exod. xxii. 20. 2 Exod. xx, 3.
2 Eusebius, after quoting these passages, adds :— " These are the
Avords of a true philosopher, and one who was no less a lover of God
than of wisdom, which, hefore the final sentence of his judge, and
while he lay yet in prison, he addressed to the brethren in his church,
at once to represent to them in what condition he was himself, and to
exhort them to maintain steadfastly, even after his speedy death, their
piety towards Christ." Tr.
* This epistle was first edited by Scipio Mafleius from an ancient
Verona manuscript in the Osserv. Letter, vol. iii. pp. 11-17, where is
given the Fragment of a History of the Meletian Schism. See Neander s
important remarks on this whole document, Church History, iii. p. 310
(Bohn).—Tr.

U'k THE WRITINGS OF PIIILEAS.
tion carried through by thee in parishes Imving no manner of
connection with thee, we are unable sulficiently to express.
We have not dehiyed, however, by a sliort statement to
prove your practice wrong. There is the law of our fathers
and forefathers, of which neither art thou thyself ignorant,
established according to divine and ecclesiastical order ; for
it is all for the good pleasure of God and the zealous regard
of better things {zclo mcliorum). By them it has been
established and settled that it is not lawful for any bishop to
celebrate ordinations in other parishes than his own; a law
which is exceedingly important (bene nimis magna) and
wisely devised. For, in the first place, it is but right that
the conversation and life of those who are ordained should
be examined with great care ; and in the second plac(i, that
all confusion and turbulence should be done away with.
For every one shall have enough to do in managing his own
parish, and in finding with great care and many anxieties
suitable subordinates (among these) with whom he has
passed his whole life, and wdio have been trained under his
hands. But thou, neither making any account of these
things, nor regarding the future, nor considering the law of
our sainted fatliers and those who have been taken to Christ
time after time, nor the honour of our great bishop and
father, Peter, on whom we all depend in the hope which we
liave in the Lord Jesus Christ, nor softened by our im-
prisonments and trials, and daily and multiplied reproach,
hast ventured on subverting all things at once. And what
means will be left thee for justifying thyself with respect to
these things ? But perhaps thou wdlt say : I did this to
prevent many being drawn away witli the unbelief of many,
because the flocks were in need and forsaken, there being
no pastor with them. AVell, but it is most certain that
they are not in such destitution : in the first place, because
there are many going about them ajid in a position to act as
visitors; and in the second place, even if there was some
measure of neglect on their side, then the proper way would
have been for the representation to be made promptly by
the people, and for us to take account of them according to

FRAGMENTS. 445
their desert {pfortuerat ex j)opido propcrare ac nos cxvjerc-
pro merito). But they knew that they were in no want of
ministers, and therefore they did not come to seek them.
They knew that we were wont to discharge them with an
admonition from such inquisition for matter of complaint,
or that every thing was done witli all carefulness wliich
seemed to be for their profit ; for all was done under correc-
tion (sub arguente), and all was considered with well-approved
honesty. Thou, however, giving such strenuous attention
to the deceits of certain parties and their vain words, hast
made a stealthy leap to the celebrating of ordinations. For
if, indeed, those with thee were constraining thee to this,
and in their ignorance were doing violence to ecclesiastical
order, thou oughtest to have followed the common rule and
have informed us by letter ; and in that way what seemed
expedient would have been done. And if perchance some
persuaded you to credit their story that it was all over with
us (a thing of which thou couldest not have been ignorant,
because there were many passing and repassing by us who
might visit you), even although, I say, this had been the
case, yet thou oughtest to have waited for the judgment of the
superior father and for his allowance of this practice. But
without giving any heed to these matters, but indulging a
different expectation, yea rather, indeed, denying all respect
to us, thou hast provided certain rulers for the people. For
now we have learned, too, that there were also divisions,^
because thy unwarrantable exercise of the right of ordina-
tion displeased many. And thou wert not persuaded to
delay such procedure or restrain thy purpose readily even
by the word of the Apostle Paul, the most blessed seer,^ and
the man who put on Christ, who is the Christ of aU of us no
less ; for he, in writing to his dearly-beloved son Timothy,
says : " Lay hands suddenly on no man, neither be partaker
of other men's sins."^ And thus he at once shows his own
^ The manuscript reads chrismata, for which schismata is proposed.
- Provisoris—perhaps ratlier, the provider— the saint who vnth care-
ful forethought has mapped out our proper course in such matters.
^1 Tim. V. 2±

—
446 THE WRITINGS OF PIIILEAS.
anxious consideration for him {erga illmn providentiavi), and
gives him his example and exhibits the law according to
which, with all carefulness and caution, parties are to be
chosen for the honour of ordination.^ We make this decla-
ration to thee, that in future thou mayest study ^ to keep
withiu the safe and salutary limits of the law.
The Conclusion of the Epistle of the Bisiiors.
After receiving and perusing this epistle, he neither wrote
any reply nor repaired to them in the prison, nor went to
the blessed Peter. But when all these bishops and presby-
ters and deacons had suffered martyrdom in the prison at
Alexandria, he at once entered Alexandria. Now in that city
there was a certain person, by name Isidorus, turbulent in
character, and possessed with the ambition of being a
teacher. And there was also a certain Arius, who wore the
habit of piety, and was in like manner possessed with the
ambition to be a teacher. And when they discovered the
object of Meletius's passion {cwpiditatem) and what it was
that he sought, hastening to him, and looking with an
evil eye on the episcopal authority of the blessed Peter,
that the aim and desire of Meletius might be made patent
(ut cogniscatar concitpiscentia Mcletii), they discovered to
Meletius certain presbyters, then in hiding, to whom the
blessed Peter had given power to act as parish-visitors.
And Meletius recommending them to improve the opportunity
given them for rectifying their error, suspended them
for the time, and by his own authority ordained two persons
in their place,^ namely, one in prison and another in the
mines. On learning these things the blessed Peter, Avith
much endurance, vso-ote to the people of Alexandria an
epistle in the following terms.*
^ The manuscript gives ordinando adnuniias, for -wliicli is pro^josed
ordinandi. Adnuntiamus.
2 Reading studeas for studetur.
3 Tlie text is Commendans ei occasionem Meletiut;, scparavit eos, &c.
on vrbich see especially Neander, iii. p. 311 (Bolin),
* This epistle is given elscnviK^re.
;

FRAGMENTS. 447
PAMPIIILUS,
PllESBYTEK OF THE CHUECH OF C.ESAEEIA, AND MARTYK.
BIOGEAPHICAL NOTICE.
According to the common account Pampliilus was a
native of Berytus, the modern Beirut, and a member of a
distinguished Phoenician family. Leaving Berytus, however,
at an early period, he repaired to Alexandria and
studied under Pierius, the well-known head of the Cate-
chetical school there. At a subsequent period he went to
the Palestinian Csesareia, and was made a presbyter of the
Church there under Bishop Agapius. In course of the
i^jersecutions of Diocletian he was thrown into prison by
Urbanus, the governor of Palestine. This took place towards
the end of the year 307 A.D., and his confinement lasted till
the beginning of the year 309, when he suffered martyrdom
l)y order of Pirmilianus, who had succeeded Urbanus in the
governorship of the country. During his imprisonment he
enjoyed the affectionate attendance of Eusebius, the Church
liistorian, and the tender friendship which subsisted long
between the two is well known. It was as a memorial of
that intimacy that Eusebius took the surname of Pamphili.
I'amphilus appears to have given himself up with great
enthusiasm to the promotion of Biblical studies, and is
spoken of as the founder of a theological school in which
special importance was attached to exposition. He busied
himself also with the transcription and dissemination of the
Scriptures and other WTitings, such as those of Origen, of
whom he was a devoted follower. At Csesareia he estab-
lished a gTeat public library, consisting mainly of ecclesias-
tical writers ; and among the treasures of that library are
mentioned the Tetrapla and Hexapla of Origen, from which,
with the help of Eusebius, he produced a new and revised
edition of the Septuagint. There is a statement in Jerome
{Apol. contr. Ruf., book i. num. 9, Works, ii. p. 465) to
the effect that, though he was so great a student of the

448 THE WRITINGS OF PAMPIIILUS.
writings of others, Pampliilus, through an excess of modesty,
wrote no work of liis own, with exception of some letters to
Ms friends (proprii opcris nihil omnino scripsit, exceptis
epistolis quas ad amicos forte mittebat ; in tantum se humi-
litate dejcccrat). But there is a work bearing the title of
An Exposition of the Chapters of the Acts of the Apostles,
which is attributed by many to him, although others ascribe
it to Euthalius, bishop of Sulce. And besides this there is
also the Apology for Origcn, of which, according to the
statement of Photius {Bibl. Cod., cxviii. p. 295), the first
five books were compiled by Pamphilus, in conjunction with
Eusebius, during the period of his imprisonment, the sixth
book being added by Eusebius after his friend's martyrdom.
Of this Apology we possess now only the first book, and that,
too, only in the faulty Latin version of Eufinus. There are
repeated and warmly eulogistic references to Pamphilus in
the Ecclesiastical History of Eusebius. Thus he speaks of
him as that holy martyr of our day (vi. 32) ; and as that
most doqiicnt man, and that philosopher truly such in his life
(vii. 32) ; and again, as that most admirable man of our times,
that glory of the Church of Cmsareia (viii. 13). He devotes
the eleventh cha]3ter of the eighth book also to a notice of
Pamphilus and other martyrs. And besides all this he wrote
a separate life of his friend, in three books, of which, how-
ever, all has perished, with exception of a few disputed
fragments.
An Exposition of the Chapters of the Acts of the
Apostles, by Pamphilus the Martyk.^
Havinsf had ourselves the advantage of the method and
model received from our fathers and teachers, we attempt,
in a modest way, to give these in this exposition of the
^ This 'Uhaig was edited, under the name of Euthalius, Bishop of Sulce,
towards the end of the preceding century, by Laurentius Zacagnius, in
the collection of Monumenta Vetera, p. 428, published at Eome.
Fabricius also compared the edition of Montfaucon with the Roman.
Migne.
This collation is added here.
—

FRAGMENTS. 449
chapters, entreating your forgiveness for the rashness of
such an endeavour in us who are young in point both of
years and of study/ and looking to have the indulgence
((fvfX'TspKpopav xo/j,i^6fjbivoi) of every one who reads this writing
in prayer on our behalf We make this exposition, there-
fore, after the history of Luke, the evangelist and historian.
And, accordingly, we have indicated whole chapters by the
letters of the alphabet,^ and their subdivisions into parts we
have noted by means of the asterisk.^
A. Of Christ's teaching after His resurrection, and of His
appearing to the disciples, and of the promise of the
gift of the Holy Ghost, and of the spectacle and
manner of Christ's assumption.*
B. Peter's discourse to those who were made disciples, on
the subject of the death and reprobation (aTo/SoX^?)
of Judas ; ^ * in this chapter we have also the section
on the substitution of Matthias, who was elected by
lot through the grace of God with prayer.
C. Of the divine descent (sTi

4r>0 THE WRITINGS OF PAMPIIILUS.
D. Of the healing in (the name of) Christ of the man lame
from his birth ; and of the discourse {xarriyji6i:>ii) of
Peter, in which he reasons and sympathizes and
counsels with respect to his ^ salvation. And here
we have * the interposition (i-T/CT-aff/a) of the cliief
priests through jealousy of what had taken place,
and their judgment on the miracle, and Peter's con-
fessiou^ of the power and grace of Christ. Also the
section on * the unbelieving chief priests, command-
ing that they should not speak boldly in the name of
Christ,^ and of the dismissal* of the apostles. Then *
the thanksgivings offered up by the Church for the
faithful constancy of the apostles.
E. Of the harmonious and universal fellow^ship of the believers
; and also * of Ananias and Sapphira and their
miserable end.
r. Of the apostles being cast into prison, and led out of it
by night by the angel of the Lord, who enjoined
them to preach Jesus without restraint ; and * of the
fact that, on the following day, the chief priests
apprehended them again, and, after scourging them,
sent them away with the charge not to teach any
longer. Then* the trusty opinion of Gamaliel
touching the apostles, together with certain examples
and proofs.
G. Of the election of the seven deacons.
H. The rising and slanderous information of the Jews
against Stephen, and his address concerning the
covenant of God with Abraham, and concerning the
twelve patriarchs. Also the account of the famine
and the buying of corn, and the mutual recognition
of the sons of Jacob, and of the birth of Moses and
the appearance of God (ko(pa]/3ia) to Moses, which
^ But Euthal., xvT&)v, their.
- Euthal. inserts !rspl d'Trei'h'/ig, and of the threatening of the chie
prients.
^ s^i Tw ouo^ari ; but Eutlial., £xi to ovouu..
•* ileadinH diuioiug witli Euthal., instead of a.ua.'jio:(jeoi;.

FRAGMENTS. 4;U
took place at Mount Sinai. *Also of the exodus
and the calf-making of Israel (and other matters;,
up to the times of Solomon and the building of tlie
temple. *Then the acknowledgment of the super-
celestial glory of Jesus Christ which was revealed to
Stephen himself, on account of which Stephen was
himself stoned, and fell asleep piously.
I. Of the persecution of the Church and the burial of
Stephen ;
also * of the healing of many in Samaria
by Philip the apostle.
J. Of Simon Magus, who believed and was baptized with
many others; also* of the sending of Peter and
John to them, and their praying for the descent of
the Holy Ghost upon the baptized.
K. That the participation of the Holy Ghost was not given ^
for money/ nor to hypocrites, but to saints by faith
also * of the hypocrisy and the reproof of Simon.
L. That the Lord helps the good and the believing on the
way to salvation, as is shown from the instance of the
eunuch.
M. Of the divine call that came from heaven for Paul to
the apostleship of Christ ; also * of the healing and
the baptism of Paul by the hand of Ananias, in
accordance with the revelation from God, and of his
boldness of speech and his association with the
apostles by the instrumentality of Barnabas.^
N". Of the paralytic ^neas who was cured by Peter at
Lydda. Also * the account of Tabitha, the friend of
widows, whom Peter raised from the dead by means
of prayer in Joppa.
O. Of Cornelius, and what the angel said to him. Also
what was spoken* to Peter from heaven with respect
to the calling of the Gentiles. Then * that Peter, on
being summoned, came to Cornelius, *The repetition
^ ilidoTo ; Euthal., S/§ot«/ is given.
" OT/ ovx. dpyvpiov ; Euthal., ov 0;' dpyvpiov.
^ Euthal., lid Tjxpuciiic,'j, on Bar/iabas's account.
* Euthal. insens rd'Atv, again.

452 THE WRITINGS OF PAMPHILUS.
by Cornelius of the things which the angel said ^ to
Cornelius himself.* Peter's instruction of them in
Christ, and the gift of the Holy Ghost upon those
who heard him, and how those who believed from
among the Gentiles were baptized there.
P. That Peter recounts to the apostles who contended with
him {haxptkTsi rrphi ahrov) all the things that had
happened in order and separately. * Then the send-
ing of Barnabas to the breth_ren in Antioch.
Q. The prophecy of Agabus respecting the famine in the
world,2 and the liberal relief sent to the brethren in
Jerusalem.
II. The slaying of the Apostle James. * Also the appre-
hension of Peter by Herod, and the account of the
manner in which the angel by divine command
delivered him from his bonds, and how Peter, after
showing himself to the disciples by night, quietly
withdrew. Also of the punishment of the keepers,
and then of the miserable and fatal overthrow^ of the
impious Herod.
S. The sending of Barnabas and Paul by the Holy Ghost to
Cyprus. * The things which he did ^ there in the
name of Christ on Elymas the sorcerer.
T. Paul's admirable {ihSaXni) exposition of the truth con-
cerning Christ, both from the law and from the
prophets in their order, both historical and evangeli-
cal; *his use both of the confuting and the argu-
mentative mode of discourse on the subject of the
transference of the word of preaching to the Gen-
tiles, and of their persecution and their arrival at
Iconium.
U. How, when they had preached Christ in Iconium, and
many had believed, the apostles wei'e persecuted.
^ The text is uv eWiu 6 oiyyiT^og, &c. But EuthaL, uv 6 cLyyO^oi
i-7ref

FRAGMENTS. Ah'^
V. Of the man lame from his birth in Lystra who was
healed by the apostles ; on account of which they
were taken by the people of the place for gods who
had appeared on earth. After that, however, Paul
is stoned there by the neighbouring people.
W. Tliat according to the decree and judgment of the
apostles, the Gentiles who believe ought not to be
circumcised. Here, also, is the epistle of the
apostles themselves to those from among the Gentiles,
on the subject of the things from which they should
keep themselves.^ * The dissension of Paul with
Barnabas on account of Mark.
X. Of the teaching of Timothy, and of the coming of Paul
into Macedonia according to revelation. * Of the
faith and salvation of a certain woman Lydia, and *
of the cure of the damsel having a spirit of divina-
tion, on account of which the masters of the damsel
cast Paul into prison ; and * of the earthquake and
miracle which happened there; and how the jailer
believed and was baptized forthwith that same night
with all his house.^ *That the apostles on being
besought went out from the prison.
Y. Of the tumult that arose in Thessalonica on account of
their preaching, and of the flight of Paul to Berea,
and thence to Athens.
Z. Of the inscription on the altar at Athens, and of the
philosophic preaching and piety of Paul.
AA. Of Aquila and Priscilla, and the unbelief of the Corinthians,
and of the good-will of God towards them
according to foreknowledge revealed to Paul. Also*
of Priscus,^ the chief ruler of the synagogue, who
believed with certain others and was baptized.
And* that a tumult being stirred up in Corinth,
Paul departed ; and coming to Ephesus, and having
^ Reading (^v'Ka.x.ricov with Euthal., instead of (pv'ha.x.icjv.
- The text gives 'Tra.uivrtoi ; Euthal., 'zcfAirto;. Montfaucon reads
'Tci.voiie.L
•' But Euthal., KoitTTov, Crispits.

454 THE WRITINGS OF PAMPHIL US.
discoursed there, he left it. * And concerning
Apollos, an eloquent man and a believer.
BIx Of baptism and the gift of the Holy Ghost conferred
by means of the prayer of Paul on those who be-
lieved in Ephesus, and of the healing of the people.
*0f the sons of Sceva, and as to its not being
meet to approach^ those who have become unbeliev-
ing and unworthy of the faith ; and of the confes-
sion of those who believed ;* and of the tumult that
was stirred up in Ephesus by Demetrius, the silver-
smith, against the apostles.
CO. Of the circuit of Paul, in which also we have the
account of the death of Eutychus and his restora-
tion by prayer in Troas ; also Paul's own pastoral
exhortations^ to the presbyters at Ephesus ; also
Paul's voyage from Ephesus to Ccesareia in Pales-
tine.
I )I). The prophecy of Agabus as to what should befall Paul
in Jerusalem.
EE. Tlie address of James to Paul touching the matter that
he should not offer to keep the Hebrews back from
the practice of circumcision.
FE. Of the tumult that was excited against Paul in Jerusa-
lem, and how the chief-captain rescues him from the
mob. *Also Paul's speech (xaratrratr/j) concerning
himself and his vocation to be an apostle ; * and of
wliat Ananias said to Paul in Damascus, and of the
vision and the voice of God that befell him once in
the temple. *And that when Paul was about to be
beaten for these words, on declaring that he was a
Koman, he was let go.
GG. What Paul endured, and what he said, and what he
did exactly^ when he came down into the council.
I III. Of the ambush planned by the Jews against Paul,
and its discovery to Lysias ; * and that Paul was
' 7rpo(7x,'^pitv ; Euthal., eyx-ipii''-
- fiiithal., 'TT-cipcttuiai; Trrit/^'.oiyriKT], pastoral exhortation.
'•"
iiihfli'Ku;, perhaps here, as ]\Iontfaucon makes it, sacjaciovMij.

FEAGMEyi'S. 455
sent to Caesareia to the governor with soldiers and
with a letter.
n. Of the accusation laid by Tertullns in Paul's case, and
of his defence of himself before the governor.
JJ. Of the removal of Felix and the arrival of Festus as his
successor, and of Paul's pleading before them/ and
his dismissal.
KK. The coming of Agrippa and Bernice, and their inquiry
into the case of Paul.^ * Paul's defence of himseli"
before Agrippa and Bernice, respecting his nurture
in the law, and his vocation to the gospel. That
Paul does no wrong to the Jews, Agrippa said to
Festus.
LL. Paul's voyage to Eome, abounding in very many and
very great perils. * Paul's exhortation to those with
him as to his hope of deliverance. The sliipwreck of
Paul, and how they effected their safety on the
island of Melita, and what marvellous thinGcs he did
on it.
MM. How Paul reached Eome from Melita.
NN. Of Paul's discourse with the Jews in Eome.
There are in all forty chapters ; and the sections folloM'-
ing these, and marked with the asterisk,^ are forty-eight.
^ Euthal., iTT ui/rov, before him.
2 Euthal., Kccrot. Ha.v'hou, against Paul.
^ Euthal., S/o« Kivuxfioipiuu with the vermilion.

INDEXES.
I.-INDEX OF TEXTS.

458 INDEX OF TEXTS.

INDEX OF TEXTS. 459

4G0
ii. 13,
JOEU
INDEX OF TEXTS.

INDEX OF TEXTS. 461

4G2
xii. 18, 10.
xiii. 22, .
xiv. 22,
xvii. 9, 10.
xviii. 28, .
xix. 2C-80.
XX. 17, ?>1,
xxviii. 20,
i. 21,
ii. 11,
V. 14,
vi. 4,
vii. 7,
vii. 8,
vii. 9,
vii. 9, 10, .
vii. 12,
vii. 13,
vii. 14,
vii. 15,
vii. 15, 18,
vii. 18,
vii. 19,
vii. 22, 24,
vii. 23, .
vii. 25,
viii. 2,
viii. 3, 4, .
viii. 6,
viii. 7,
viii. 9,
viii. 11,
viii. 19-21,
viii. 32,
ix. 5,
X. 8-10, .
xi. 7,
xi. 33,
xii. 16,
xiii. 14,
xiv. 9,
xiv. 15,
XV. 17-19.
xvi. 18,
xvi. 30, .
i. 1, .
ii. 9,
iii. 7,
iv. 15,
v. 7, .
V. 25-28,
vi. 19,
vii. 1,
.
.
1 Com :t;
INDEX OF TEXTS.
I'AGE
318
390
305
317
195
317
281
205
. 83
. 300
. 38
. 149
. 156
. 156
. 156
. 157
.
157
. 157
lolhis.
155, 158
.
159
. 374
158 bis.
161
.
xiii. 2, 0.
160 his. xiii. 4,
. 161 xiii. 10.
. 161 xiii. 12,
. 161 XV. 22,
, 373 XV. 41, 4:;
. 374
373, 375
. 161
. 143
,
341
. 186
. 298
. 326
.
.
.
.
. 386
. 378
. 381
. 438
. 217
538, 376
. 152
. 30
. 329
. 34
. 380
31, 32
vii. 2,
vii. 2-6,
vii. 5,
vii. 7,
vii. 8. 9,
vii. 28,
vii. 29,
vii. 31,
vii. 32-3)
vii. 34.
vii. 35,
vii. 36,
vii. 37,
vii. 38,
viii. 12, 1
ix. 25,
ix. 27,
X. 12,
X. 31,
X. 32,
xi. 1,
xi. 7.
xii. 5,
xii. 29,
xiii. 1,
XV. 42.
XV. 44,
XV. 49.
XV. 50,
XV. 53,
XV. 54,
189 iii. 6,
313 iii. 18,
373 V. 1,
173 V. 2, 3,
V. 4,
V. 7,
V. 11,
V. 17,
V. 19,
vi. 3,
vi. 14,
vi. 14, 15.
vii. 5.
vii. 32,
viii. 9,
ix. 29,
X. 5,
xi. 2,
2 Coi;
PAGE
82
32
32
400
32
34 bis.
33. 39
144
35
6, 371
35
85
36
19
386
434
375
392
387
386
9, 373
167
378
377
379
98
307
95
51. 95
6, 27, 149
. 61
148, 165
. 378
149, 165
, 165, 166
148, 165
. 149
. 200
. 184
. 163
. 164
. 164
. 164
. 385
lyl, 165
. 185
. 384
. 350
. 341
. 196
. 373
. 323
. 380
158, 159
.3,41

INDEX OF TEXTS. •i(53

464 INDEX OF SUBJECTS.
xiii. 4.
1 John.

Anna and. Simeon, 204.
Apostates, from tho Church, 340.
Arete, described, 2, 3; the jcarden of,
3, 4 ; tlie derivation of the name,
67,
Ai-ithmetic, 430.
Arius, adheres to Meletius, 274; forsakes
Meletius and is ordained
deacon by Peter, bishop of Alexandria,
ibid. ; is excommunicated, 274,
seeks to have the excommuni-
275 ;
cation removed, but in vain, 277;
his excommunication not without
divine interposition, 282 ;
nVDEX OF SUBJECTS. 4G5
epistle of
Alexander, bishop of Alexandria,
against, 334, &c. ; the views of, exposed
and confuted, 335, &c. ; the
sentence of deposition of, 354.
Artemas, 77.
Asclepiades, 430.
Babes and sucklings, praise perfected
out of the mouth of, 214, 215.
Babylon, 39; the rivers of, 40.
Balsamon, Theodore, and Zonaras, the
commentaries of, on the Canons of
Peter, archbishop of Alexandria,
292, &c.
Baptism, the laver of regeneration in
which children are born to the
Church, 73, 74 ; the faithful conformed
to Christ in, 74 ; sin after,
141.
Baptist, the, 114.
Beast, the seven crowns of, taken
away by victorious chastity, 81.
Beginning, the. 181.
Bishop, the, who deserts his see, 311,
&c.
Blasphemy against the Holy Ghost,
the, 398.
Blessed is He that cometh in the
name of the Lord, 216, 217, 218.
Body, the, the resun-ection of, 140
objections to the resiuTection of,
answered, 145, &c.; how a fetter to
the soul, • 153 appearance of, when
raised, 167, 1C8 ; being honom-able,
why so short lived, 173.
Body of death, the, 161.
Boyhood, virtue best cultivated
45.
from,
Bramble, the, the
106.
significance of, 104,
Brazen
51.
altar, the, its typical import,
Celibate brethren, rules for, 384, &o
2 G
Chastity, not the only good, but tho
most honoured, 19 ; its divine excellence
and usefulness, 37, &c.; the
offering of, a great gift, 43 ; the vow
of, 47; virtuous, takes away the
seven crowns of the beast, 81 ; the
chief ornament of the true taber-
nacle, 92 ; the crown of virtue, 98,
99 ; effects the most praiseworthy
government of the soul, 101 ; signified
by the bramble in Jotham's
parable, 104, 105 ;
violated by pride,
conceit, &c., 109, 110; a hymn in
honour of, 111-115 ; maintained
without, and with a contest,—which
of the two the greater, 115-119.
Childhood of the world, the, 7.
Children, the, in the temple, praising
Christ, 214, &c.
Christ, first taught vii-ginity, 9 ; tho
first and chief of virgins, 9, 10;
draws to the exercise of virginity,
10, 11; and Adam, compared, 22-
29 ; seeks the strayed sheep, 25
the works of, proper to God and
man, 26 ; the
human nature
true Vine, 48 ; tho
of, the one Dove of
Canticles, 65 ; the first-fruits of the
resurrection, 168, 169; th3 miraculous
birth of, 188, &c. ; the presentation
of, in the temple, 193, 194;
the triumphant entry of into Jerusalem,
211, &c. ; His cross, 221-223 ;
and passion, 225 ; crucified on the
day of the Passover, 329 ; God incarnate,
331 ; the Son of God, 332 ;
assault of Arius on the deity of,
335, &c. ; 349, &c. ; the equality of
with the Father, 345 ; took fiesh,
and suffered to redeem man, 359,
&c, ; events at the crucifixion of,
360; the unity of the person of,
409.
Chi'ist, Arius' views of, 335, &c. ;
349,
&c.
Christ, the Manichaian view of, 262-
264.
Christ, the views of Paul of Samosata
of. 409, &c.
Christian philosophy, the excellency
of, 236.
Christians, how they should behave
themselves among the heathen, 387.
Church, the, compared to a flowercovered
meadow, 20 ; her imion
with Christ illustrated by the marriage
union, 20, 21 ; formed out of
the side of Christ, 28, 29 ; inter-

466
INDEX OF SUBJECTS.
mediate between tlio shadows of the
Law and the realities of heaven, 50,
51 ; a type of heaven, 51 ; the
Spouse spolion of in Canticles, 62 ;
the woman clothed with the sun, 71,
72, 73, 77, 78.
Circumcision, as given to Abraham,
what it signified, 8.
City of the great King, the, saluted, 207.
Clergy, who have lapsed, not to be
received again into the ministry, 307-
311.
Coats of skins, 130, 140, 154.
Colluthus, 334, 335.
Concubines, the eighty of Canticles,
64.
Confessors, some forced to sacrifice,
320, &c.
Conflict, the inward, 256, &c.
Consecration to God, perfect, 46.
Continence, Paul's doctrine of, 31.
Creation, from pre-existent matter,
the theory of, refuted, 125, 126, &c.;
none without a beginning, 1 79
illustration of, 180; in the begin-
ning, 181.
Creation, difficult and mysterious
questions connected with the consideration
of the works of, 121-123.
Creation, the, gi-oaning, to be delivered,
143.
Cross, the, of Christ, its power, 221-223.
Crowns, the seven, of the beast, taken
away by victorious chastity, 81.
Crowns, the ten, of the dragon, 81.
Crucifixion, the, of Christ, the miraculous
events which occurred at, 360.
Cupiscent, the, who live pure, and the
non-cupiscent,—which are the better?
116-119.
David, the sin of, admonitory, 390 ;
the incestuous children of. 391.
Days, the fourth, sixth, and first, observed
by Christians, 322.
Deacons, of the Church of Alexandria,
of Mareotis, 354.
353 ;
Dead, the sea and hell deliver up the,
who are in them, 167.
Dead in Christ, the, shall rise first, 166.
Death, brought in by sin, 95 ; is the
removal of the wild fig-tree from
the temple built by God, 140, 141 ;
the breaking up of the work of the
divine Artist, spoiled by sin, that it
may be remoulded, 141-143, 160 ;
the separation of form from the flesh
in, 170.
;
Deception, men are liable to, 2'.i0.
Deep, Jesus walks on the, 227.
Democritus, 430.
Destiny, the idea of, refuted, 88-90.
Devil, the, his power in the world, 38 :
tries to pollute the soul, 53 ; an
imitator of the forms of virtue, 106
injured God's work, 143; his fall,
154 ; the author of sin, 157.
Dove, the one, of Canticles, 65.
Dragon, the, 75 ; the ten crowns of,
si.
Easter, the time of the observance of,
411-422; Anatolius' table of, 423.
Egyptians, the, their animal worship,
251,
Exx>i)5(7/os, 181.
Endemus, 430.
Enoch, the book of, 415, and note.
Eusebius of Nicomedia, 348, 349.
Eve, the rib from which she was
formed, its allegorical import, 289.
Evil, the origin of, 123, &c., 125, &c.,
130, &c., 135, &c. ; traced to the
free will of the creature, 136; in
man's power to avoid, 155.
Evil, the Manichajan view of, stated
and examined, 241, 242, 249, 250.
Evil one, the, 143.
Example, the, of Jesus, 393.
Examples, of an admonitory kind, and
the use of, 388-391.
Examples of circumspection, 391-394.
Exorcism, 379, 380.
Faithfulness in the discharge of public
duties enforced on Christians, 432-
439.
Fall of man, the, 104, 105, 357.
Fate, the doctrine of, refuted, 84, 87-90.
Feast of tabernacles, the, its significance,
92, 93, 150 ; preparation for,
98, 99 ; the mystery of, 99, 100.
Fig-tree, the, its significance, 103, 104;
two kinds of, 106 ; sometimes refers
to the Holy Spirit, ;07.
Fire, the IManichiean notion of, 265,
266.
Fleeing from persecution, 317.
Flesh, a resurrection of the, 139, 148.
Flesh and blood cannot inherit the
kingdom of God, how to be understood.
149, 150, 165.
Flesh, the lust of the, 90.
Force, used to make Christians saci-i-
fico to idols, &c., 320.
Fourteenth dav of the first lunar
;

month, the, observed by the Jews
as the day of Passover, 225, &c.
Free will, the, of man, 82 ;
argued for
against the mathematicians, 86, &c.;
argued and discussed at length, 120,
&c. ; the possession of, renders man
capable of sinning, 13G, 155.
Generation, akin to the first formation
of Eve, 13 ; creating power the
chief cause in—the difficulty in regard
to. occasioned by adultery and
fornication solved by an illusti-ation,
14-16.
God, not the author of evil, 124, 129,
131, 133, 135, 137, 139 ;
INDEX OF SUBJECTS. 467
the Creator
and matter, 126, &c. ; had images
of Himself made, 175 ; is different
from, above, and before, the imiverse,
177, 178; the Manicha3an
notion of, 237.
Godhead, a fragment from Peter of
Alexandria's book on the, 323, 324.
Gods, who are so called by Christ, 117.
Golden altar, the, its typical import,
51, 62.
Harps upon the willows by the waters
of Babylon, what ? 39.
Heresies, the origin of, among Christians,
236, 237.
Herod, 318, 319.
Holy Spirit, the, blasj^hemy against,
397.
Homer, quoted or referred to, 2, 39,
80, 82, 88, 121, 247, 273, 429.
House, the earthly, and that not made
by hands, 163.
Housekeepers, priests', 405, 406.
Hymn in praise of chastity, sung by
Arete and the Virgins, 111-115.
'
l£po(pdc.vr/]g, 188.
Illegitimacy, note, 14, 15.
Images, of Himself, which God made,
175.
Incontinence and the incontinent, 87
.Jephtha, 113.
Jerusalem, the city of the gi-eat Kino°'
saluted, 207.
Jesus, our example, 393, 394.
Jews, the, their unbelief and punishment
of, 205, &c. ; considered in
their relation to Christ, 213, 214.
Jonah, the history of, its typical character,
174, 175.
Joseph, eulogised, 113; and Potiphar's
wife, 389.
Jotham's parable. ]02-]fl(>.
i Laws,
I
Judith, eulogised, 113.
Julian Calendar, the Moon's age as
determined by, 421.
Justin of Neapolis, quoted, 165, 166.
King, the city of the great, saluted,
207.
Ko/vuuDici. ypxjicfixrx, 407.
KoT^ojSioi/, 278, note, 287.
Lapsed, the, who are penitent, how to
be treated—the first class of, 292
second class, 294 ; third class, 296
fourth class, 297; fifth class, 300
sixth class, 301 ; seventh class, 302
eighth class, 303; treatment of
clergy who are of the number of
the, 307; ninth class, 313; those
who only seem to be of the number
of, but are really not, 320.
Lasciviousness, 87.
Laver of regeneration, the, 73, 74.
Law, the, useless in respect to salvation,
105; being alive without, 156;
not the cause, but the occasion, of
lust, 156, 157.
Law, the, a figure and shadow, 95.
thi-ee spoken of, by Paul, 160,
I 161.
I
Lazarus and the rich man, 171, 172.
Librarian, the royal, his dutv, 436,
437.
Life, three periods of, shadowed by
Abraham's sacrifice of a heifer, a
goat, and a ram, three years old, 44,
45.
LitercE commtinicatorm, or formaicc,
note, 407.
Lucian, chief chamberlain of the
emperor, an epistle of Theonas to,
exhorting him to diligence and
faithfulness, 432-439.
Lust of the flesh and spirit, 90, &c.
Lusts of every kind violate chastitv
109, 110.
Magi, the, 318.
Maidens, scandalous and dangerous
association with, condemned, 376.
Malchion of Antioch, a biogi-aphical
notice of, 401 ; an epistle of, against
Paul of Samosata, 402, &c.; dispute
conducted by, against Paul of Samosata,
409, &c.
Mammon of imrighteousness, making
friends of, 165.
:\rnn. the first. .330, .331.

468
INDEX OF SUBJECTS.
ilan. his fall, many apostacies. and
misery, JOi, 105, 357, 358; created
free, 136; clothed with moitality,
why, 140 ; not body or soul alone,
153 ; difference between him and
other creatures, 155; Manichfean
notions of, 260-262 ; visited by God,
359.
Man, the Christian, the holy conduct
demanded of, where there are women
only, 385.
?ilan child, the, of the woman clothed
with the sun, 73, 74:.
Manichaeans, the, the abstinence prac-
tised by, 240 ; honour the sun
and moon, 240, 241 ; the two prin-
ciples of, 241 ; views of, respoctinio,gi-aphicnl notice of, 447, 44S ; a

syllabus of an exposition of the
Acts by, 448-455.
Parable, the. of Jotham, 102-106.
Parable, the. of the ten virgins, 53, &c.
Paradise, where situated, 155.
llxp^ivix, derivation of the word, 67.
JJctpdiuog, 367.
Paschal Tables, the, of Anatolius, 423.
Passover, the, the time of the observance
of, by the Jews, 325-329 ; on
the day of the, our Lord was cruci-
fied, 329, 330; Anatolius on the,
411, &c.
Passion, the, of Christ, 225.
Paul, his mode of discussing subjects.
21, 22 ; the dispensation of gi-ace
given to, 29, 30 ; his doctrine con-
cerning purity, 30, 31 ;
an example
to widows and to those who do not
live with their wives, 31-33, his
doctrine of virginity, 33-36 ; other
references to, 305, 307, 317, 328.
Paul of Samosata, 342; an epistle of
]\Ialchion against, 402, &c. ; character
and conduct of, 404 ; en-ors
of, 405 ; dispute conducted by Malchion
against, 409.
Pearls, casting, before swine. 176.
Persecution, on rashly courting, 303 ;
on those who flee from, 317.
Person, the, of Christ, the imity of, 409.
Peter, the apostle, 305, 318.
Peter, bishop of Alexandria, a biographical
notice of, 269-271,
272; relations of. with Meletius
and Arius, 273-275 ; apprehended
and imprisoned by order of Maximin,
276 ; guarded in prison by
multitudes of Christians, 276 ; refuses
to receive Arius, 277, 278 ; by
a device delivers himself into the
hands of the tribune, and is executed,
282, 283 ; circumstances connected
with the execution of, 283-
286 ; his burial, and the procedure
of the people in this, 287, 288.
Pharaoh, a type of the devil, 38.
Phidias, 154.
Phileas, bishop of Thmuis, and martyr,
a biographical notice of, 539,
440 ;
fragments of the epistle of, 440,
&c.
Philosophy, the, of the Christians, the
excellency of, 236.
Pierius of Alexandria, a biographical
notice of, 399 ; extracts from the
writings of, 400. 401.
Plant from heaven, virginity a, 7.
INDEX OF SUBJECTS. 4G9
Potiphars wife, 389.
Praising, the true and seeml3^ mode of,
58.
Presbyters and deacons of the church
of Alexandria, a list of the, 353 ;
of Mareotis, 353, 354.
Priests, what they should, and should
not be. 381.
Priests' housekeepers, 405, 406.
Principles, the two, of the Manichteans,
237, 238.
Providence, a divine, difEculties involved
in the belief of, 123, &c.
Puragnos. the plant so-caUed, 166,
see Agnos.
Purity, Paul's doctrine of, 30, 31.
Purity, universal, inculcated, 109-111.
Queen, the, of Psalm xlv., what is
meant by, 65.
Queens, and concubines, the, of the
Canticles, who, 62 ; why called
queens, and why sixty, 63.
Regeneration, the laver of, 73, 74.
Relics, the, of Peter, bishop of Alexandria,
eagerly gathered, 287.
ResuiTection, the, 95 ; how each
should prepare himself for, 96, 97 ;
of the flesh or body ; the subject
treated of at large, 139. &c. ; of the
flesh, 139, 140; the remoulding of
the body, injured by sin, 141-143 ;
an objection to, answered, 145-148 ;
corruption overcome by, 148 ; of
Christ's, the pattern of ours, 149 ;
the raising of man's tabernacle
which had fallen down, 148, 150;
rational, 150, illustrated by the
Agnos. or Puragnos tree, 151, 166 ;
Origen's views of, refuted, 153, &c.,
163, 167, 168, 171 ; the case of
Moses and Elias considered in relation
to, 168.
Resurrection bodv, the form of the.
167.168,170-173.
Rib. the, taken from Adam's side, its
allegorical import, 28, 29.
Sabellius, 77.
Salvation, the law xiseless for. 105.
Samson, his admonitory fall. 389.
Seven days, appointed for the feast of
tabernacles, the meaning and occasion
of, 93, 94.
Sexes, the, the intercourse of, curiously
prescribed for by the pseudo-Clement,
382, &c.

470 INDEX OF SUBJECTS.
Sheep, the nhiety and nine, 24, 2").
Sick, the, rules for visiting, 379.
Sikera, 49.
Simoon, his rejoicing on seeing the
child Jesus, 193-196; the Virgin's
supposed address to, 196, 197 ; the
song of, 197, 198 ; and Anna, 204,
&c.
Sin, brought death on men, 95 ; its
effects illustrated by a wild fig-tree
growing in a temple, 140, 141 ; the
spoiler of the work of the divine
Artist, 141, 142, 143.
Sirens, the, and Ulysses, 120.
Sisters, taken for wives in primitive
ages, 7 ; but since Abraham's time
the custom has been abolished, 8.
Six and sixty, the symbolical import
of, 78, 79.
Skins, coats of, the symbolism of, 139,
140, 154.
SoKdus, a, 286, note.
Solomon, the infatuation of, 891.
Son of God, the, 331, 332 ; the views
of Arius respecting, exposed and
refuted, 335, &c., 349, &c. ; equal
with the Father, 345 ;
begotten, 75,
76, 345, 346 ; visits man to redeem
him, 359, &c. ; of one substance with
the Father, 397.
Song, the, of the virgins, in praise of
virginity, 113-115.
Song, the, of the divine choir of prophets,
120, 121.
Soul, the rational, from God, 18, 19
made in the image of God, and
beautiful; therefore sought after
by evil spirits, 53.
Soul and body, man consists of, 330 ;
the division and separation of, caused
by sin, 357.
Stars, the third part of, swept down by
the tail of the dragon, 77.
Statue, the figure of a, employed to
illustrate creation, 180.
Stephen, the proto-martyr, 305.
Susanna, an example of chastitv, 113,
114, 391.
Swine, casting pearls before, 176, 177.
Tabernacle, the, a tvpe of the Church,
51.
Tabernacles, th(! feast of. its origin and
significance, 92, 93, 15(-l ; prepaiation
for keejjing the true, 98 ; the
mystery of, 99, 100.
'rernperancc. and the temperate, 87.
Tempted, the, who conquer— and the
;
unteuipted, which the more praiseworthy,
115-119.
Ten virgins, the parable of the, 53, &c.
Thales, 430.
Theognostus of Alexandria, a biographical
notice of, 896.
Theonas, bishop of Alexandria, a biographical
notice of, 431 ; an epistle
of, to Lucian, chief chamberlain of
the emperor, 432.
Thousand, a, its symbolical significance,
78.
Thousand years, a, 182.
Tortures, the cruel, inilicted on the
martyrs, 441, 442.
Trees, and plants, how nurtured, 1G2.
Trees, the, seeking a king—Jotham's
parable of, 102-104.
Trinity, the, 230.
Two hundred and sixty, the symboli-
cal signification of, 78, 79.
Ulj'sses, and the sirens, 120.
Uncreated substances, two or more
cannot exist together, 126, &c.
Universe, the, not to be destroyed, but
purified with fire, 143, 144; objec-'
tions to this view answered, 144.
Universe, the, according to Origen,
co-existent and co-eternal with God,
177.
Vine, the, of what a symbol, 101, 102 ;
sometimes denotes Christ, 107.
Vines, two kinds of, mentioned in
Scripture in a symbolical sense, 48,
106. 107.
Virgin Mary, the, lauded, 189-193,
200-208 ; her supposed address to
Simeon at the presentation of the
child Jesus, 197; invoked, 209;
Jlother of God, 328. [See Mother
of God.]
Virginity, the excellence and dignity
of, 4-6 ; a plant from heaven, 7
first taught by Christ alone, 9
makes like Christ, 9, 10; Christ
draws to the exercise of, 10 ; marriage
not abolished by the commendation
of, 11, 12 ; not the only good,
but the most honoured, 19 ; Paul's
doctrine of, explained, 33-30 ; a gift
of God, 35 ; the necessity of praising
it for those who have the power, 37 ;
given to men. that they might
emerge from the mire of vices, 37,
38 ; illustrated by hanging the hai-ps
on the willows by the waters of
Babylon. 39-42 : In be cultivated
;

and commended in every place, 42,
tion of, 70.
Virgins, the number of, small compared
with the number of the saints,
11 ; the gifts which adorn— presented
to Christ as the One Husband,
41, 42 ; things akin to sins, to be
avoided by, 49; typified by the
golden altar, 51, 52 ; the bride of
Christ, 59 ; martyrs of Christ, 61
stand next to the Queen, 66 ; soar
aloft, 68 ; called to imitate the
Chm-ch in the wilderness, 86.
Virgins, of both sexes, 367, 368 ; how
true, prove themselves, 369 ;
INDEX OF SUBJECTS. 471
Christ to all, 254 ; Manicheean idea
43 ; the offering of, a great gift, 43 ;
represented by the altar of incense
made of gold, 50, 51 ; the abiding
of, as resident in matter, scouted,
253, 254 ; further views of the
Manichseans respecting, 256, 257,
glory of, 52 ; the reward of, 57 ; the 258.
lily of the Canticles, 59 ; derivation Virtue and vice, 90.
of the name of TrotpSivtot, 67 ; soars Visiting oi-phans and widows, rules
upward, Q6 ; the lot and inheritance
of, 69 ; exhortation to the cultiva-
for, 379.
Vow of chastity, the, 47, &c.
object
and reward of, 370 ; the hardship
and enemies to be encountered by,
371 ; the true, 373 ; imitators of
God, 373, 374; the dignity of, 375 ;
various errors and scandals in, condemned,
377, 377; rules for the
guidance of. 379 ; what priests [who
are virgins] should be and not be,
381 ; further rules and regxilations
for the conduct of, 382-395.
Virgins, the song of the, 111-115.
Virgins, the, without number, of the
Canticles, 64, 65.
Virgins, the parable of the ten, 53-57.
Virtue, to be cultivated from boyhood,
45 ; to be acquired by diligence,
253; the study of, proposed by
Whirlwind, God answered Job out of
the, 227.
Wickedness, in various horrid forms,
how consistent with the providence
of God, 123, &c.
Widows, tjrpified by the brazen altar,
51.
Willows, the type of, what, 38.
Wisdom, 236.
Woman, the, clothed with the sun, 71,
72, 73 ; the man-child brought forth
by, 73, 74, 77, 78.
Women, how unmarried men may
allow themselves to be served by,
394.
World, the, not to be destroyed but
purified by fire, 143 ; objections to
this view answered, 144, &c.
Zechariah's vision of the olive-trees,
108.
Zeno, of Citium, his opinion respecting
the destruction of the world by
fire, 249.
Zodiac, the twelve signs of the, 83,
84.
Zonoras and Balsamon, the commentary
of, on the Canons of Petei-,
bishop of Alexandria, 292, &c.
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